THE FIRST Sermon. The time of Institution, and the Efficient cause.
1. COR. 11. ver. 23. For I haue receiued of the Lord, &c.
AS St.1. Cor. 10.3. Paul in the former Chapter doth compare the Sacrament of Baptisme to the red Sea: So doth Chrysostome compare the Sacrament of the Lords Supper;Chrys. in Psa. 113. and that very fitly. For as the red Sea was alijs sepulchrum, [Page 2] alijs vehiculum, to the one a sepulcher to swallow them, to the other a Chariot to carry them safely from the face and fury of their enemies: so the blessed Sacrament is the bread of life, and as a sanctuary of comfort to a sanctified heart, but to the wicked and profane, it is the bane of their soules, and a gulfe of eternall perdition.
Now what more lamentable, then that Gods holy ordinance, prouided for the blisse, should turne to the bane of his people? Yet what more ordinary? And thus the Apostle findes that the Sacrament was to the Corinthians, who by their vnworthy receiuing depriued themselues of spirituall comfort, & drew down vpon them temporall iudgements; The abuses of which people he labors to reforme, and to that end sets downe the diuine frame of that heauenly structure, drawne by the hand of Christ himselfe: and that necessarily: For as he that will either direct his own worke, or correct anothers [Page 3] exactly, must propound vnto himselfe a perfect patterne: so the blessed Apostle doth take a perfect patterne, and platforme of our Sauiour Christ, as Moses did his patterne of the Arke and Tabernacle from almighty God.Exod. 25.9. He comes like Pythagoras scholler with his ipsi dixit. His Office is for searching for prophaners, and abusers of the blessed Sacrament: therefore he comes with the ayde of authority, and brings his warrant with him; saying, I haue receiued from the Lord, that which I haue deliuered vnto you. It fares with men in their errors, as with those that are sicke, or asleepe; the one cannot abide to be touched, the other to be awaked.
Reproofe hardly findes acceptance, except it be backed with authority, and he that will reforme abuses, must build vpō a sure ground; What better warrant then from the Lord? What sounder direction then the example of Iesus Christ? What greater authority then from the [Page 4] King of Kings? Now with these the Apostle is furnished, and for the ground of reformation hee layes downe our Sauiours Institution: In prosecuting whereof, hee shewes himselfe to haue beene brought vp at the feet of Gamaliel, and a worthy proficient in the Schoole of Christ, so exactly and diuinely doth he handle this sacred mystery.
The time of Institution.
The first consideration that occurs in this discourse, is the circumstance of Time, when Christ did institute the Sacrament; And that is in the night that he was betraied. It oft-times come to passe, that in humane discourses wise men do let fall fruitlesse and impertinent obseruations; but behold, there was neuer word spoken, nor worke wrought by Christ, which the sacred pen-men his Secretaries haue recorded, but the same is worthy to be written with the pen of a Diamond, and to be had [Page 5] in euerlasting remembrance. For as the Word of God is excellent,Psal. 12.6. like gold seuen times refined; so is it, in all the parts thereof, of singular vse, according to that in the fifteenth to the Romans:Rom. 15.4. Whatsoeuer was written aforetime, was written for our learning, that we through patience, and comfort of the Scriptures might haue hope: so surely the due consideration of this circumstance of time will minister vnto vs much matter of instruction & comfort.
Chrysostome demands,Ʋt supra modum compungeret. Chrys. in 1. Cor. hom. 27. Why doth the Apostle call to minde that time, that night, that treason? and answers; That the consideration thereof might thorowly pierce our hearts. That was a dolefull night to the Aegyptians,Exo. 12.19, 20. wherein the first borne of euery family dyed. But oh how dolefull was this night,Col. 1.15. Ioh. 1.14. Col. 1.13. wherein the first-borne of euery creature, the onely begotten Sonne of God, and the Sonne of his loue was betrayed? When the Lord of glory, whose life was more worth thē the liues of a thousand Aegyptians, (as [Page 6] the people spake of Dauid, yea more worthy then the liues of the whole world) was despightly apprehended?2. Sam. 18.3 When the women of Ierusalem saw our Sauiour led to his Passion, they were moued with compassion,Luk. 23.27. & wept for him. And can we thinke vpō the sorrows of that night without compassion towards him, and compunction in our owne hearts, for our sinnes, which were the especial traitors that deliuered him into the hands of his enemies? Iobs desolate estate wrung from him a vehement malediction vpon the night of his birth.Iob 3.6, 7. Let darkenesse possesse that night, yea desolate be that night, and no ioy be in it. Certainely, my brethren, such a one was this night, it was a darke, a desolate, a dolefull night, not admitting the mixture of any ioy, when the Shepheard was smitten, and the sheepe were scattered. Psal. 6.6. Dauids night was dolefull, wen he caused his bed to swim, & watered his couch with his teares; most dolefull was this night to Iesus [Page 7] Christ, when he offered vp prayers, Heb. 5.7. and teares, and strong cryes in the garden of Gethsemane.
Who then, considering and calling to mind the dolors of this night, except he be metamorphosed into a stone, Qui nisi planè lapis Chry. in 1. Cor. hom. 27. and his heart become harder then the nether milstone, can bee voyde of compunction for his owne sins, and compassion to his Sauiour?
But leauing the prosecution of this meditation to a fitter place, here it will be materiall to consider why Christ Iesus did this night institute the blessed Sacrament.
And there may diuers waighty reasons be rendred for it.
First,Cyprian. expla. ad Caecilium. it was necessary that it shuld be instituted after the celebration of the Passeouer; that the Passeouer being a legall Sacrament might be abolished,Finem legalibus ceremonijs impositurus, &c. Idem de caena domini. Luk. 22.15. before this Euāgelicall Sacrament was instituted; Except Christ should haue put a new piece of cloth into an old garment. This made our Sauiour say, I haue earnestly desired to eate this Passeouer vvith [Page 8] you, before I suffer. The words haue an Hebraisme, and imply a doubled desire, With a desire I haue desired it. As if he should say, [...] I haue desired it in respect of the Passeouer, to fulfill all righteousnesse,As hee speakes of Baptisme, Mat. 3.15. & in regard of the supper to institute the same. Thus the Passeouer being that night to be celebrated, that legall shadow must vanish, as others of the like nature: & receiue an honourable funerall before the Supper was instituted.
Secondly, it was necessary the Sacrament should be now instituted, in regard of our Sauiors aproching departure. So long as Christ was with his disciples, they needed no such remembrāce of his presence, or token of his loue:Mat. 9.15. For can the children of the marriage chamber mourne whilest the Bridegroome is with them? Can the disciples need the Sacramēt of comfort, whilst they conuersed with the Comforter himselfe? But when this Bridegroome departs, then doth he leaue this pawne of his loue, & this cordiall of comfort to his desolate [Page 9] Spouse. When Elias was taken vp, he left his cloak to Elizeus, 2. Kin. 2.13. as a meanes to mitigate th'extremity of griefe for the losse of his Master: And whē Christ ascends to heauen, he leaues the Sacrament to his Disciples, as a meanes of consolation for the losse of their Sauiour. Yea, that it might be like the girdle & garment giuen to Dauid by Ionathan, 1. Sam. 18.4 a pledge of his exceeding loue, and a memoriall of their mutuall couenant.
It is said in the thirteenth of Iohn, Ioh 13.1. that Christ loued his disciples to the end; surely many testimonies of loue did he giue them, euen to the end of his life, and in the end he giues them this liuely demonstration, which being a bond of vnion to the end of the world, should be a pledge of his loue that should neuer end.
Here Christ doth at his passion, as he did at the marriage in Cana of Galile, He keeps the best wine last. Ioh. 1.10. And indeed so was it necessary, according to the words of King Lemuel, Prou. 31.6. Giue wine to them that haue greefe of [Page 10] heart. Now was the time of the disciples sorrow, because of the Passion, and now was it needfull for them to haue comfort by the Sacrament.
When should the Physician giue cordials to his Patients, but when their hearts doe faint, & are oppressed with anguish? Now is the houre come, when the disciples hearts must needs faint, and be oppressed wirh feare & care, & sorrow; therefore our Sauiour Christ, who is the Physician of the soule, doth minister vnto them this comfortable cordiall, against the terrors of his death, and the scandall of his neere approaching Crosse.
Thirdly, it was conuenient that the Sacrament should this night be instituted:Scimus enim quantū energiae habent extremae voces disced [...]ntium vel morientium, Caluin in Act. 20.25. that leauing it as a farewell to his disciples, they might the better remember him. For as the last words of an Eccho are best heard, and the last words of a friend dying, or departing frō vs are best remembred: so this last Action of our Sauiour, might be alwayes in their eyes, [Page 11] and his last words euer sounding & resounding in their eares.
When Darius was deadly wounded in his wars against Alexander, hauing light vpon a Persian to whō he might vtter his mind, he counted it a great comfort in the midst of his vnfortunate cōdition,Si non incassum postremas voces emissurum. Justin. li. 12. that he should not vtter his last words in vaine: So is our Sauiour carefull, that this last Action of his may not be lost, but be had in euerlasting remembrāce. We count it a reproch to those that will neglect the last words,Chrysost. in 1. Cor. ho. 17 or alter the last will of their friends deceased: & shall it not be our great reproch, if the last will of our Lord and Sauior, sealed vnto vs both by his precious bloud, & the blessed Sacrament, shall by vs be forgotten and neglected?Vltimum hoc voluit infigere memoria discipulorum, à quibus ad possionem digressurus esset. Aug. Epist. 118. cap. 6.
Lastly, it was expedient that now the Sacrament should be instituted, when his Passion was to be suffred; For the Sacrament being a representation of his Passion, when both of them should thus concurre, & meet together, the one would be a means [Page 12] to imprint the other more liuely in the mindes of the disciples; That as a Iewell tyed to a string is not easily lost: so that rich Iewell of Christs Passion, being tyed as it were by the string of the blessed Sacramēt, might be imprinted more deeply, and kept more safely in the closet of euery Christian heart.
This being the time of institution of the Sacrament, grounded vpon such waighty reasons, the same may yeeld diuers necessary vses.
Rhem. Aun. in 1. Cor. 11.20, & 23.First, it serues to answer that cauill of the Rhemists, who quarell at our appellation of the Sacrament, when we call it the Supper of the Lord, & challenge vs for abandoning other names, as though we would bring it againe to the Supper or euen seruice, to take away the old estimation thereof.
Nubila mens est haec vbi regnant, Boet. de Consel.That intemperate affections doe blind, when men giue way vnto them, this quarrell doth euidently manifest; For the Rhemists haue not power to see how vniustly they [Page 13] charge vs to abandon other names of the Sacrament: though the know that we call it as indifferently, the Communion and the Eucharist, as the Supper of the Lord; and though they are not able to mention any amongst vs, who haue attempted, or desired to reduce it to the euening seruice.
Nay they doe not consider, how they check antiquity, which generally calls it, The Supper of the Lord Cyp. de. Caena dō. Chrys. in 1. Cor. ho. 27. & ad po. Ant. ho. 60. Hier. in 1. Cor. 11. & shewes the reason of this appellation. Quia in caena do inus tradidit Sacramentum. Yea, their own friends,Vetustissimi quidā patres Apostoli authoritatē secuti, caenae etiam nomine Eucharistiam vocarūt Cathechis. Trid. pag. 238. Bell. de missa li. 2. cap. 80. doth acknowledge that diuers of the anciēt Fathers do probably so take that place, 1. Cor. 11.20. amongst whom Gregory of Valentia Greg. Val. To. 4. dis. 6. q. 8. pū. Lu 14.16. Re. 3.20. Re. 19.9. Luk. 22.30. doth confesse, that it may be so called in respect of the circumstance of the time, wherin it was instituted, and the vse for which it was ordained. And surely it is grosse ignorance, to thinke that the name of a Supper can any way diminish th'estimation of the Sacrament, seeing that in the sacred Scriptures, the participation of diuine graces in this life, & of eternall glory in the life to come, is called by the name of a dinner and a supper.
Againe, this circumstance of time may serue to resolue two waightie questions.
The first, whether we doe well in administring the Sacrament in the morming: seeing that herein we vary from our Sauiours practice? For as the Church of God, wher there is no precept to enioyne, is not strictly bound to euery circumstantiall action of Christ, or his Apostles, as antiquity hath euer well determined: so this circumstance of time, in this indiuiduail act of our Sauiours, (being grounded vpon such reasons as to him were vrgent and necessary, but are not so to vs,) doth not binde vs to imitation. Christ was furnished with a small number, and tyed to a priuate Chamber, to preuent violence, & disturbance; We haue the benefit of the publique Congregations; our gracious God (blessed be his name) hauing planted peace in our Tabernacles, and set open the dores of his Temple vnto vs, so that euery one may haue accesse to his [Page 15] house, and take of the water of life freely. We haue neither the occasion of Christs approching departure to require it, nor his leauing it as a present pledge of his loue to challēge it, nor the concurring of his passion to cal for it, nor the necessity of the precedent Passeouer to vrge it, that we should celebrate it in the euening.
So that this circumstance of time being temporary, is also arbitrary, the Spouse of Christ hauing power to order this so,1. Cor. 14.40. as may best tend to comlinesse and order. And here by the way we may obserue that position of Andradius to be full of absurdity, and presumption: namely,Andrad. Orthod. explicat. lib. 7. that the Church may as well take away the Cup from the Sacrament, as alter the time of administration. For besides that the one is a matter of substance, the other onely of circumstance, there is not the like ground, cause, necessity for the one as for the other.
Secondly, it may be questioned whether it be lawfull to eat or drink [Page 16] before the receiuing of the Sacrament, and this circumstance serues to resolue that doubt. For if it were simply vnlawfull, then would not our Sauiour or his seruants who succeeded him in gouerning the Church, haue celebrated the Sacrament after supper; which that they did, both this place and the story of the Euangelists, together with the practice of the primitiue Church, doe euidently, and aboundantly demonstrate.
This question hath beene racked on the tenters of curiosity by the Romanists, who held it piacular to eat or drink before the receiuing of the Sacrament:Aquinas in Mat. 16. insomuch that some haue fallen into these superstitious niceties, to question whether a man washing his face in the morning, so that a little water goe downe his throat, or whether hauing eaten Annyse seedes ouer night, and some remaining between his teeth he swallow it in the morning, whether I say, he haue broken his fast; & consequently [Page 17] disabled himselfe for receiuing the Sacrament.
But the truth is, that as it is not simply vnlawfull to eate or drinke before the receiuing of the Sacrament: so it is very expedient, (so it be without manifest indangering of health) to receiue it fasting. My reasons are these:
First, the Sacrament being the bread of life, and our spirituall food, it is most reasonable and regular, that we feede our soules before our bodies; that so we may obserue our Sauiours rule,Mat. 6.33. in seeking first the Kingdome of God, both in time and estimation.
Secondly,Qui ieinnat, leuior est & vigilanter orat. Chrys. in Mat. ho. 58. when we come fasting, we are more fit for meditation and prayer, two especiall duties required in the worthy receiuing of the Sacrament. For as in vrgent and extraordinary occasions, the Church is wont to ioyn fasting with prayer, that the same, being an Act of humiliation, may stirre vp deuotion in our owne hearts, and procure compassion [Page 18] at Gods hands: So is it likewise needfull, in this worthy & waighty duty, that our prayers may pierce the heauens, and ascend before the Throne of Grace, & that our meditations being therwith winged, may more nimbly mount vp to Iesus Christ the subiect of the blessed Sacrament.
Thirdly, euen in reuerence to this sacred ordinance, it shall be good to abstaine from meate. For as the Apostle requires a discerning of the Lords body: so I hold it fit with S. Augustine, Aug. ep. 118. that by comming fasting to this blessed banquet, we put a difference betweene this and all other meats. Neither is the Churches practice to be contemned, which hath vsually obserued this custome thorowout the Christian world.
Again, this circumstance of Time, with the reasons before mentioned, may serue to set forth the waight and worth of the Sacrament. If we should see some vnderstanding man that is ready to dye, totally employed [Page 19] about some one especiall busines, we would readily coniecture, that the same must needs be a matter of great moment. And doth not our Sauiours serious employment about the blessed Sacrament, a little before his Passion, plainely argue the excellency thereof? If a faithfull husband departing from his beloued spouse, shall leaue a ring, or some other such remembrance of his loue, how much will she esteeme it? how carefully will she keepe it? how affectionately will she behold it? Behold, Christ Iesus departing from his dearest Spouse the Church, hath left vnto her the blessed Sacrament, as a rich pledge of his vnspeakeable loue; Oh how highly then should wee esteeme it? how comfortable should the vse and participation thereof be vnto vs?
Lastly, in this circumstance of Time from our Sauiors practice, we must frame to our selues a rule of direction; that is, to grace our actions with the choice of opportunity. For [Page 20] opportunity indeed is the grace and glory of our Actiōs: so that a word spoken in due season, is like apples of gold with pictures of siluer. Prou. 25.11.
Tis true, as Salomon saith, that to euery thing there is a time & season. [...] Eccles. 3.1. In humane affaires men are carefull to take the benefit of opportunity. The Marchant lookes to the Mart, the Sea-man to the Tyde, the Husband-man to the Season; yea, all men generally are ready to take the best opportunity that is offered, and that for corruptible vanities. How much more should Christians lay hold vpon the opportunity, which may giue them the best furtherance for the obtaining of eternall felicity?
Christ had now but a little time, and he would not lose it; he had a fit opportunity to institute the Sacrament, and he did not neglect it. Time passeth away like a ship with a full sayle, very swiftly; and in this ship is opportunity carried, so that it passeth speedily with the time: therfore when it is offered, let vs take it; [Page 21] lest with Esau losing the time,Heb. 12.17. wee lose also the opportunity, and with it the blessing; lest with Ierusalem neglecting the day of visitation,Luk. 19.42. we be left desolate; lest with the foolish Virgins, by our slothfull delay,Mat. 25.11. the dore of mercy be shut vp against vs. It is good counsell of St. Augustines, Aug de verb. Apost. ho. 42. Emamus occasionem, let vs purchase opportunity of doing good: but especially when it is offered, let vs not neglect it. When we see the wounded man lying in distresse,Luk. 10.33 then is there opportunity offered with the good Samaritan to open the bowels of compassion.Luk. 16.20. When Lazarus lyes at our dores hungry & full of sores, then is there a time to shew mercy. When the Spirit of God knockes at the dores of our hearts,Reu. 3.20. by the hammer of the Word, or the sound of any good motion,2. Cor. 6.3. then is it our part to take the accepted time, and to lay hold on the day of saluation. Thus doing, we shall be like the tree planted by the riuers of waters, that brings forth her fruits in due season; Psal. 1.3. so shall [Page 22] we be blessed,Gal. 6.9. and shall reape in due season, if we faint not.
The Efficient cause or Author of the Sacrament.
That question of the Prophet Isaiah, is very materiall in all the parts of Gods worship;Esay 1.12 Who required this at your hands? And if in all the parts of Gods worship, then more especially in the blessed Sacraments, which haue their eminency aboue other of Gods ordinances. Therefore the Apostle, both for the better reformation of the Corinthians, & information of the Church of God for future times, shewes here, that the Lord Iesus is the Author of this Sacrament; that so all posterity might esteem reuerently of it, and be afraid to profane it, as being a diuine ordinance. When almighty God retained the gouernment of his Church immediatly in his own hands, himselfe was the immediate Author of the legall Sacraments. He prescribed to Abraham [Page 23] the Sacrament of Circumcision, & described the same in respect of the matter, the manner, the time, the sex, the persons, as we read in the seuenteenth of Genesis. He likewise gaue direction to Moses & Aaron, Gen. 17.10, 14. concerning the Passeouer, with all the Ceremonies, and circumstances, as they are largely descrbed in the 12. of Exodus.Exo. 12.50.
Though the Lord honored Moses in making him his Ambassadour; yet he retained to himselfe the absolute authority of instituting the Sactament. Moses was faithfull, as a seruant in the Lords house, yet neither inacted he any Law, or instituted any Sacrament, but onely published the one,Exo. 25.9. and gaue direction for the other: and in all he did, still he had his patterne, and warrant from GOD.
When the Sonne of God was incarnate, & swayed the scepter in the time of grace, he likewise did ordain and institute two Euangelicall Sacraments, to seale vp thereby the ancient [Page 24] Couenant of Grace. As there is a pregnant testimony of the institution of Baptisme in the eighty and twentieth of Mathew: Mat. 28.18, 19. Mat. 26.26. Mar. 14.22. Luk. 22.19. so doe three of the Euangelists make very plaine mention of Christs institution of the Eucharist, and the Apostle heere reuiues the memory thereof. Neither did Christ ordaine the Sacraments, onely as he was man,Greg. Ʋalen. Tom. 4 disp. 3 quaest. 5. p. 1. Bell. de sacra. in Gen. lib. 1. cap. 23. (as Gregory of Valentia would haue it) but as hee was God & man, as diuers Schoolemen doe confesse. Yea Bellarmine doth seeme some-what to qualifie that opinion of his fellow Iesuite, saying, that the humanity of Christ is the instrument, as it was hypostatically vnited to the diuinity.
And surely to affirme, that Christ, onely as man, though by Commission from God, did institute the Sacraments, were some derogation to the dignity thereof.Ambr. de Sacra. [...]. 4. c. 4. St. Ambrose saith well, The Sacraments came from heaue [...]: That is, they had a diuine institution. Now there are diuers reasons why it should be so.
First, the Sacraments are an especiall part of Gods worship; they are military badges, whereby we publiquely professe our selues to be the souldiers & seruants of Iesus Christ, whilst we serue in his Campe, and vnder his colours: Acknowledging that no other shall prescribe to vs any Sacraments but onely Christ, by whom alone we looke for eternall saluation. Therefore St. Paul disclaimes that honour, which some of the Corinthians, forth of their factious affections, were wont to cast vpon their sequestred Teachers, saying,1. Cor. 1.13. Were you baptized into the name of Paul? And surely it were odious ambition, and presumptuous arrogancy, if any man should assume vnto himselfe this dignity, which is peculiar to the Sonne of God.
2. To him it belongs to institute the Sacramēts, who is the author of Grace, and can thereby make them effectuall to the receiuer. And that is onely Christ, GOD and man, and not any other who is meerely man. [Page 26] The Sacraments indeed are like to a seale, & as a seale giues force to the writing, so the Sacraments doe confirme to vs the Couenant of grace, but yet they doe this onely as they are ingrauen with the death, and printed with the hand of Christ.
Num 21.If Moses, or any other Israelite, had of his owne head, without diuine warrāt, set vp a brazen serpent, it had neuer beene effectuall to cure the stinging of the fiery Serpents. And had any mortall man beene the author of the Sacraments, they had neuer bin powerfull to cure & comfort the distressed soule. If the woman with the bloudy issue,Mat. 9.20. had touched the hemmes of ten thousand others garmēts besides our Sauiors, she had not bin healed: and if tenne thousand Sacraments were ordained by any other but by Christ, they haue small power to heale the maladies of our soules.
Luke 8.46.The woman touched the hemme of Christs garment, but the vertue came from Christ that cured her disease: [Page 27] so we doe receiue the outward elements at the hand of the Minister, but the vertue & power therof proceeds from Christ, to cure the bloudy issue of our sinnes. The Sacraments are as conduit pipes to conuey grace into the Cesterns of our hearts: but Christ himselfe is the fountaine,Ioh. 1.16. Of whose fulnesse wee receiue grace for grace. Had the anoynting of the blind mans eyes with clay and spittle,Ioh. 9.6. beene the prescription of any other, it had beene alikely meanes to depriue a man of his sight, but being Christs direction, it was effectuall to giue sight to him that was borne blind. As in humane actions the instrument hath his vertue & actiuity from the principall agent: so haue these sacred ordinances their vertue and efficacy from Christ, the author of the Sacraments. From him proceeds the influence of Grace. We powre on water in Baptisme, but he baptized with the holy Ghost, Mat. 3.11. and with fire. In the Lords Supper we deliuer the elements, but he it is that giues [Page 28] vertue to the Sacrament. As he did sanctifie himselfe,Ioh. 17.19. so I may say hee doth sanctifie the Sacraments for the Churches sake, that she thereby might be sanctified.
3. The Sacraments are seales of the Couenant, & therefore they cannot without odious forgery be fixed or annexed thereunto by any but by Christ. Is it Treason to put a priuate mans seale of a Princes Letters Patēts? And shall it not be found high treason against the most Highest, to put the seale of a Sacrament to the Charter of Gods holy word? Is there a Sub poena gone forth against them that adde to the Word,Reu. 22.18. and shall it not seize vpō them, that presume to adde to the Sacraments? Yes verily, whosoeuer shall presume to adde or ordaine any other Sacraments, God will surely adde to him his plagues.Gal. 1.8. Therefore, as St Paul doth pronounce Anathema to him (though he were an Angel from heauen) that shall preach any other Gospell, then what he hath preached: [Page 29] so I may boldly say, If any man shall obtrude vpon the Church of Christ, any Sacraments that he hath not ordained, he is worthy to be accursed.
4. It was necessary that Christ himselfe should immediatly institute the Sacraments to preuent schisme. For had they bin left to the institution of men, one would haue held of Paul, another of Apollos, another of Cephas. 1. Cor. 1.12. Therefore the Apostle to reduce the Corinthians to peace, & to draw all their affections, as it were Sun-beams to one center, asks them, Is Christ diuided? Verse 13. Were you baptized into the name of Paul? Intimating that it was Gods speciall prouidence, the Sacraments should be founded vpon Christ; that so schisme might haue no shelter by them amongst the Corinthians. If the administration of the Sacrament, by some men, was made an occasion of schisme, much more in all likelihood, would the institution haue bin the meanes of a greater rent. Therefore our Sauiour, [Page 30] who had his garment without seam, his life without scandall, and all his courses without contention, so that his voyce was not heard in the street, Mat. 12.19. was carefull, that by reseruing to himselfe the institution of the Sacraments, he might keepe out schisme and faction, the inward bane, and Gangrene of his Church.
5. This is a part of Christs royall prerogatiue,Eph. 5.25. as he is the head of the Church, and is to prouide all spirituall comforts for the good of his body.Psal. 2.6. He is that wise and soueraigne Lawgiuer, & therfore he prescribes to his seruants and subiects that homage and subiection he requires at their hāds.Heb. 5.9. Yea, he is the author of eternall saluation, and giues it vnder his great Seale. And these reasons are implyed in these two titles, the Lord Iesus. He is the Lord, and so forth of his supreme power, and authority, may enioyne his Church to embrace his ordinances. As he is called The Lord of the Sabbath, M [...]r. 2.28. so may we call him the Lord of the Sacraments; & [Page 31] as he forth of his authority, changed the Sabbath in regard of the day, so did he the Sacraments in respect of the elements. Againe, as he is the Lord, so is he Iesus, the Sauiour and Redeemer of his Church: and therfore forth of his mercy and compassion, he giues the Sacraments as pledges of our redemption. Thus, both forth of his eminent soueraignty, & exceeding mercy, he becomes the author of these sacred ordinances. If any but Christ can say,Mat. 28.29. All power is giuen mee in heauen and in earth, let him boldly and freely ordaine Sacraments. If he shall attempt the one, not being able to affirme the other, he shall be found an incrocher vpon Christs prerogatiue.
Yea, this case is so cleare, that both Bellarmine, Bellar. de sacro in gen. l [...]b. 1 ca. 23. Greg. de Ʋalen. Tom. 4. disp. 3. qu. 5. pun [...] 2. and Gregory of Valentia doe confesse, That the opinion of certaine Schoolemen can no longer be defended, who hold that diuers of the Sacraments were not ordained by Christ. Thus the Sacrament, being an especiall part of Gods worship and seruice, [Page 32] a singular instrument of Grace, a seale of eternall saluation, an Antidote against schisme, and a principall part of Christs prerogatiue, to whom should the institution thereof belong but onely vnto Christ?
Confirmation. Pennance. Matrimony Orders. Extreme vnction. Haec quaestio definitione dissoluitur, Lactan. Institut. 5. 18.In regard whereof the Church of Rome is hereby iustly taxed, as an incrocher vpon Christs prerogatiue, by adding and obtruding vpon the Church of God fiue Sacraments of her owne inuention. If we had an exact definition of a Sacrament, the same would lash this Romish presumption; and I see not how wee can better define it, then by these causes here concurring to the constitution thereof. So that a Sacrament is a visible signe of inuisible grace, instituted of GGD, to shew and apply vnto vs the vertue of Christs death an [...] Passion.
Catech. Trid. Bell. & Greg. de Valen. vbi supra, & alij Pontificij.For if wee thus explane the end, and adde to the old definition, the Author or efficient cause, which the learned of all sorts do generally hold to be essentiall in a Sacrament, the [...] [Page 33] will it send packing the other fiue; [...]ome of which diuers learned Pa [...]ists doe truely acknowledge not to [...]aue been instituted by Christ, nor [...]o be applyed to that end, which is [...]equired in a Sacrament. And in [...]eed this point Gregory of Ʋalentia [...]oth closely intimate,Gre. Valen. disp. 3. desac. qu. 5. p. 1. whilst he calls Baptisme, and the Eucharist, Reuera [...]acramenta, True Sacraments in [...]eed. For what can those words of [...]is import, but that the other Sacraments are not so?Verè & propriè sacramenta. [...]oncil. Trid. sess. 7. Can. 1. though the Coun [...]ell of Trent strikes him with Ana [...]hema, who denies that any of these [...]iue is truely and properly a Sacrament.
The Papists would faine gaine [...]ome aide for their error, from the [...]uffrages of the ancient Fathers, but [...]n vaine: For albeit they sometimes vse the word Sacramēt in their wri [...]ings more generally, & improperly (as Hierome saith cōcerning the Re [...]elation,Tot sunt Sacramēta quot verba. Hieron. prol. ga [...]eat. that it containes as many Sacraments as words.) Yet when they [...]peake exactly of the Sacraments, [Page 34] they acknowledge onely two, namely, Baptisme and the Supper of the Lord, whilst they say, that The Sacraments of the Church did flow forth of Christs side, Aug. in Psal. 40. Chrysost. in Ioh h [...]m. 48. & alij. Bellar. de Sacra. in gen. lib 2. c. 27. when it being pearced with a Speare, there came forth water and bloud, water representing Baptisme, and bloud signifying the Eucharist.
In answere hereunto, Bellarmin: hath a silly euasion, namely, that the issuing of water and bloud foorth o [...] the side of Christ, may haue more expositions: For we stand not vpon the exact exposition of that place: but onely shew what the iudgement o [...] Antiquity hath beene, yea in some sort grounded vpon the Scripture.
And what need any one contend for seuen Sacraments, when as two are very sufficient for the Church of God? There is a notable correspondence betweene our naturall and our spirituall life. As to the one there is required our birth & nourishment; so to the other wee haue Baptisme the Sacrament of our new birth, and [Page 35] the Supper of the Lord the Sacrament of our nourishment. And, as food and raiment are sufficient for the preseruation of the body: so Baptisme which is our clothing, by putting on the Lord Iesus,1. Tim. 6.8 G [...]l. 3.17. 1. Cor. 10. and the Eucharist, which is our food, by the spirituall eating of Christ, are sufficient for the soule.
Againe, here we shall doe well to take notice whence the Blessed Sacraments haue their vertue, namely, from the Author of them, the Lord Iesus. And consequently, they are not to be refused from the hand of an euill Minister. As the Word is mighty and powerfull through God, by whom-soeuer it is preached:2. Cor. 10.4. so the Sacraments may be effectuall to the faithfull, from what lawfull Minister soeuer it be receiued.
It is very obseruable, that our Sauiour did not baptize in his owne person, to manifest,Iohn 4.2. that the vertue of the Sacrament doth not depend vpon the Minister, but the Author. And what is Paul, or what is Apollos, [Page 36] but the Ministers of Christ? the one may plant, 1. Cor. 3.5.6. the other may water, but it is God, which giues the increase.
The Separatists our new Donatists, forth of their Pharisaicall pride, doe abandon our societies, as profane, and reiect our Sacraments, as polluted by the hands of an vnworthy Minister: but let euery humble Christian be as farre from their opinion, as they are from a charitable vnion. If it bee the true treasure of the Word, though it be offered in earthen vessels, despise it not; and if Christ the great Physician prescribe a cordiall, though it be giuen by a leprous hand, refuse it not.
Againe, for as much as the Lord Iesus is the Author of the blessed Sacrament, it behooueth vs to esteeme of it very reuerently. Behold, here is a princely table, where the Angels are attendants,Chrysost. and the King of Kings is the Master of the feast. As Iacob said of Bethel, How fearefull is this place? So may I say, How honorable is this Sacrament? therefore [Page 37] (as Chrysostome exhorts) Adora & communica, humble thy selfe,Chrysost. ad pop. Antioch. bom. 61. and bow the knees both of body and soule to reuerence this rich gift from the hand of Iesus Christ.
St. Paul saith of the Ministers of the Gospell,1. Thess. 5. Haue them in singular reuerence for their works sake. So may I say of the Sacraments, Haue them in singular reuerence for their Authors sake.
If the legall Sacraments deliuered by Moses the seruant of God, beeing profaned, could procure the wrath of God, how much more shall the Euangelicall, being the institution of the Sonne of GOD, if they be abused or despised? So saith the Apostle, If they that despised Moses Law, Heb. 10.28. died without mercy, vnder two or three witnesses, of how much sorer punishment shall he be worthy, that treadeth vnder foote the Sonne of God, and contemneth the bloud of the Testament?
If St. Paul, by direction and commission from Christ, had instituted the Sacraments, they should haue [Page 38] beene esteemed honourable, but how much more when Christ himselfe is the immediate Author of them? It made much for the excellency of the Tabernacle,Exo. 31.3. in that Almighty God would haue it to bee the worke of choise men, Bezaliel and Aholiab, whom he furnished and filled with excellent knowledge. And doth not this make much for the honor of the blessed Sacrament, that it is the institution of Christ,Colos. 2.3. in whom are hid all the treasures of wisedome and knowledge? Exod. 16. Manna was of it selfe an excellent and dainty foode, but so much the more excellent in that it came from God, and not by the ordinary course of nature; and so is the blessed Sacrament, in that it comes from Christ,Rom. 9.5. who is GOD blessed for euermore.
Wee must not esteeme this as a constitution of the Church, (which yet is to be reuerenced as the precept of an indulgent mother to her deare children) but as a diuine and heauenly ordinance, comming as a [Page 39] rich gift from the Father of lights. Iam. 1.17. If the Institutions of great Princes doe in time obtaine great honour and estimation, and are celebrated with great solemnity, as diuers orders of knighthood, & the like: how much more honorable should this blessed ordinance of Christ the King of Kings be accounted?
When the King of Persia held out the golden Scepter, happy was hee that might come to touch the top of it: So when Christ hath instituted, and doth inuite vs to his Sacraments, euery one should count it his great happinesse to be partaker of so great fauour, and should come to them with alacrity.
It cannot but greeue a Christian heart, to see how the Sacrament of Baptisme is generally disesteemed, and Christ, the author thereof, is thereby much dishonoured. It is vsuall in most Congregations, when Baptisme is administred, for people to flocke away vnreuerently, as though that Sacrament nothing [Page 40] concerned them. But they should knowe, that as they owe their duty of their prayers to the infant, & their silent suffrages for th'incorporating of it into the society of the Saints [...] so themselues may take occasion, to reuiue the remembrance of thei [...] owne Couenant in Baptisme, and are bound to honour the ordinance of Christ with their presence.
Lastly, seeing Christ is the autho [...] of this Sacrament, it is our duty to receiue it reuerently, and to vse it religiously. This Sacrament came from heauen, as St. Ambrose saith, and therfore it requires a heauenly mind in the Receiuer. If we be inuited to a great mans table, we are carefull to carry our selues with all due reuerence and respect, not suffering a word to slippe, or an action to passe vs, which may procure disgrace to our selucs, or distaste to that great man: behold then, we being inuited by the Lord Iesus to his Table, let vs both in respect of his ordinance, and presence, banish out of our hearts all [Page 41] such wicked and wandring cogitations, as may either prouoke our Sauiour, or preiudice our selues. Happy and thrice happy is he, that esteemes of the Sacrament highly, comes to it cheerefully, and receiues it reuerently. For hee that is thus feasted by Christ in the kingdome of Grace, shall one day sit downe with Abraham, and Isaac, and Iacob, in the kingdome of glory.
THE SECOND Sermon. The Externall Matter of the Sacrament.
1. COR. 11.24. And when hee had giuen thankes, hee brake it, &c.
THE second cause in the constitution of the Sacrament, is the matter, and the due consideration thereof is very materiall. The matter of the Sacrament is twofold, outward & visible, [Page 44] & so is obuious to the eye and other outward senses. Inward and inuisible, and is therefore present only to the internall sense, and the apprehension of the soule. The outward matter is two-fold, namely, bread and wine, and is set downe in two verses, the bread in the three and twentieth, the wine in the fiue and twentieth verse. The inuisible also is twofold, to wit, the body and bloud of Christ, in the foure & twent [...], and fiue and twentieth verses. So that in the Sacramēt there is offered and exhibited to the worthy communicant corporally bread & wine, but spiritually the body and bloud of Christ. F [...]r the Sacraments must bee visible signes of inuisible grace. Th [...]refore Gregory of Valentia his course is very remarkeable,Disp [...]. de s [...] [...]. 1. [...]ct [...]. who to support his seuen Sacraments, doth disclaime that materiall brāch in the ancient definition of a Sacrament; namely, that it should be a visible signe, b [...]cause that circumstance doth discard Matrimony and penance, as [Page 45] hauing none such annexed to them; wherein hee playes the bad workeman, in framing his rule to his work, not his work to his rule. First, of the outward and corporall matter, and then of the inward and spirituall.
Wee finde it vsuall in the sacred Scriptures, that the Lord teacheth his children by signes, similitudes, and borrowed speeches. Thus did our Sauiour teach Nicodemus the doctrine of Regeneration, by our naturall birth, saying,Iohn. 33. Except a man be borne againe, he cannot see the kingdome of God. And when that would not serue, hee vsed the similitude of the wind, both to explaine himselfe, and to checke Nicodemus dulnesse.Rom. 6.19 Thus God speaks to vs after the māner of men, expressing diuine mysteries by humane metaphors,S. Aug. tract. 80. in Joh. calls the Sacraments visibilia verba. & by outward signes, as it were by visible words, doth demonstrate heauenly matters.
Now some signes are supernatu [...]all and miraculous, some naturall, [...]ome artificiall and voluntary.Iud. 6.37. The watering of the fleece and the floore [Page 46] were extraordinary signes to Gedeon. The going backe of the Sunne in the Diall of Ahaz, Isai. 38.8. as it was miraculous, so was it a most significant demonstration of Hezekiah his recouery: For mans life passeth away insensibly like the shadow in the Diall,Sensi [...] sine sensis. the sād in the houre-glasse, and the wheeles of a clocke; the shadow is euer mouing, th [...] sand euer running, the clocke alwaies walking; so our time pass [...]th away, and wee come to the period of our dayes, many times before we thinke of it. Yet he that sets the clock, can set it backward or forward as pl [...]as [...]th him. And so d [...]alt the Lord with Hezekiah. Againe, some signes are naturall,Gen. 9.13. as the Rainbow, which giu [...]s assurance that the arrow of Gods anger shall neuer strike the world any more by a gen [...]rall deluge. Againe, some are arti [...]ici [...]ll and voluntary: thus was the Ar [...] a signe and symbole of Gods pr [...]sence, the bloud of the Lambe, strooken vpon the lyntell of the dores, a signe of his protection; and [Page 47] thus are the bread and wine liuely and infaillible signes of the presence of Christ in the blessed Sacrament. And as men by a turf in the field, doe take possession of lands, and by a wand in the Court doe receiue an interest in Coppy holds, with their priuiledges & appurtenances: so the seruants of God by these outward elements, doe obtaine the fruition of Christ with all his diuine graces and vertues. And surely the wisedome and goodnesse of God are notably manifested in the dispensation of these mysteries; For we are in part corporall, and the best of vs in some degree carnall, and haue therefore neede of these helpes. Yea, such is our dulnesse to conceiue, weakenesse to beleeue, and brittlenes to retaine such diuine mysteries, that the Lord hath seene it needfull to informe our vnderstanding, confirme our faith, and strengthen our memories by these outward meanes.
The incredulity of Thomas cleaues close to all the sonnes of Adam: Io. 20.25. we [Page 48] will not beleeue except we see. Therefore as men by proppes doe support their weak houses, which otherwise would quickly grow ruinous; So Almighty [...]od, forth of his tend [...]r care and compassion, hath ordained th [...]se outward elements to bee the props of our weake and feeble faith
Againe, by the same way and windowes that sinne entred, it was fit it should be expelled; so that, as the eyes were employed in seeing, the hands in handling, & the mouth in tasting of the forbidden fruit; so they might all bee exercised in receiuing this comfortable food, the refection of the soule; wherein the fulnesse of manifestation, addes to the fulnesse of cōsolation, according to that of Saint Iohn, That which we haue heard, 1. Io. 1.14. which wee haue seene with these our eyes, and haue looked vpon, and these hands of ours haue handled of the word of life, these things I write vnto you, that your ioy may be full.
Behold th [...]n, we haue here great cause to be thankful to God, who by [Page 49] stooping to our capacities, hath set foorth such excellent myst [...]ries, by thes [...] outward elements, and for our bett [...]r instru [...]tion a [...]d comfort, hath spoken both to our ear [...]s & our eyes. As nurses in th [...]ir louing affe [...]tion, do frame their sp [...]eches to the childs ability: so Almighty God,Chrys. for [...]h of his tender compa [...]sion, hath framed the Sacraments according to our capacity. As it was an extra [...]rdinary fauour which Christ aff [...]rd [...]d Thomas, Ioh. 20.27. that he might put his hand into his side, and fe [...]l [...] the wounds; so is it his great mercy vouchsafed to vs, that h [...]e will helpe our faith by our outward senses. It is a great iudgement, when a people are denied the meanes of instruction: therefore the Church bewailes our pres [...]nt condition; saying, We s [...]e not our signes.Psal. 74.9. And it is a note of Christs indignation towards the Pharises, that when they craue a present signe of him, they cannot obtaine it:Mat. 12.39 but on the contrary, it is a great fauour, when the Lord speakes, and makes known [Page 50] himselfe familiarly to his people, as he doth in the Sacraments. It is a good signe he intends their comfort and saluation, to whom he vouchsafes the cleare reuelation of his will. He sheweth his word to Iacob, his statutes and his iudgements to Israel, [...]sal. 147.19, 20. but deales not so with euery nation; therefore let th [...]se that inioy these priuiledges and fauours (as they are exhorted) praise the Lord.
Againe, forasmuch as these outward signes are ordained of God, to represent vnto vs spirituall graces, we must not be so grossely cōceited, as to rest in the outward view of them, but to haue our mindes lifted vp to higher matters. For as it is a great misery to want the meanes; so is it a farre more heauy iudgement to want the vse of them. When as hearing, Mat. 13.13 men shall heare and not vnderstand, and s [...]eing, they shall see and not perceiue. When they see things oculis corporis, non cordis, when the eyes and eares of the body shall be open to the outward elements, but be shut [Page 51] to [...]he inward grace. As when Phy [...]e workes not through obstructi [...]ns it is hurtfull to the body; so wh [...]n these ordinances of God preuaile not, it is dangerous to the soule. This made our Sauiour, forth of his compassion, not onely to sigh, but also to entertaine an extraordinary passion, euen to be angry.Mark. 3.5. To rest in contemplation of the outward elements onely, were to be like the Anthropomorphites, who resting in the letter of the Word, ascribed vnto God the corporall parts of a man. It were with the Capernaites to conceiue a corporall & carnall eating of Christ, and with little children,Ioh. 6.52. to gaze vpon the guilded couer, and neglect the learning in the booke. This were grossely to peruert the ordinance of Almighty God, who hath giuen vs these elements as a Candle to light vs, not as a clowd to hinder vs from seeing & receiuing Christ. Though the ignorant Persian, by beholding the Sunne and Moone, bee brought to Idolatry: yet the vnderstanding [Page 52] Christian must with Dauid thereby be stirred vp to adore the diuine Maiesty,Ps. l. 8. [...].4. and to magnifie him for his goodnesse to mankind. Wh [...]n Christ stoopes to our capacities for our instruction: then must we send vp our faith, and lift our meditations to heauen for our comfort;F [...]dem mitte m [...]um. A [...]g. ep. 3. Col. 3.1. Math. 2. as the Apostle exhorts in the third to the Colossians, If you be risen with Christ, seeke the things that are aboue Thus as the wise men were ledde to Christ by the starre in the East; s [...] should we be guided to him by these outward signes in the Sacrament, & be stirred vp spiritually to feed [...] vpon his precious body and bloud represented to vs by these outward [...]lements.
But it is not enough to obseru [...] the signes in generall, we must descend to the particular consideration of them, & the reasons why this Sacrament should be instituted in these [...]lements of bread and wine, rather then in any other: the consideratio [...] whereof, will yeeld much matter o [...] [Page 53] instruction. There are many of the workes of God, so full of mystery, that though we feare high, yet we ca [...]not comprehend the reason of them. Wee can say [...]; but not [...], that they are so, that it is plain and euident, but why and how they are so, it is not so apparant. Yet are the r [...]asons of this matter very obuio [...]s and euident to eu [...]ry vnderstanding man.
Now the reasons of vsing these elements are either generall, as they concerne them both, or particular, as they concerne them seuerally.
There are two especiall reasons in generall. First, these elements of bread and wine are most vsuall and common thorowout the Christian world, and so doe fit [...]he Church of Christ dispersed ouer the face of the earth. Secondly,Cypr. epi. 76. they are most significant to set forth our vnion both with Christ, & betweene our selues. For as many graines are vnited in one loafe,1. Cor. 10.17. and many grapes in one cup: so all the faithfull are by the Sacrament [Page 54] vnited each to other, as members of one body, & all of them to Christ as to their head. And herein the signes of the Sacrament haue a notable correspondence with the phrase of Scripture,Iohn. 6.35. Ioh. 15.1. which compares Christ to bread, and to a vine. And the like we see in Baptisme, for the Element is very common, all places generally hauing water, & very significant, to set forth by the cleansing of our bodies by water, the cleansing of our soules by the bloud of Christ.
Againe, there are diuers reasons proper and peculiar to them seuerally.
First, the bread is fit to set forth the strength we haue by Christ; for vita panis, Aug [...]st. and vita Christus, as bread is a principall supporter of our naturall life, so is Christ of our spirituall. In regard of the strength of his creature,L [...]u [...]t. 26.2 [...]. it is called in Leuiticus the staffe of bread: because that, as the weake & weary man is stayed vp by a staffe, so is the fraile and feeble body by [Page 55] bread. Yea, because that bread is of especiall vse & force, in the nourishment and strengthening of our bodyes,Mat. 6.11 we comprehend in the Lords prayer, vnder the name therof, whatsoeuer is necessary for the preseruation of this present life. And the Psalmist likewise saith plainely,Psal. 104.15. He bringeth out of the earth bread that strengtheneth mans heart. Vpon which words Saint Austin, after his allegoricall manner of exposition, applyes it to Christ, saying, quem panem? what bread is it that he brings foorth of the earth to strengthen mans heart? and then answeres, Christum, euen Christ. Thus the bread, being in especiall manner the instrument of our corporall strength, was fit to set forth our spirituall strengthning by Christ.
And as the bread is very significant: so is the wine in sundry respects.
One vse of wine is to quench the thirst, and so it sets forth the quenching of our spirituall thirst by the [Page 56] bloud of Christ: for his bloud [...] drinke indeede. Ioh. 6.55. Ind [...]ed it is, in [...]enc [...]ing the thirst of the soul [...], as [...]n [...] is in quenching the thirst of [...]h [...] bodie. And th [...]r [...]for [...] th [...] Pr [...]p [...]t Isaiah proclaim [...]th to the w [...]rld t [...] comf [...]r [...],I [...]. 55.1. Hoe, euery one that thirst [...]th, come you to th [...] w [...]ters, and you th [...]t h [...]ue no money came a [...] buy wine and m [...]ke wi [...]hout [...]e, an [...] w [...]h [...]ut [...]. So that he, who [...] sou [...] pa [...]e [...] [...] thirst [...]th after Christ, [...] the Hart after the riuers of wa [...]ers, [...]ce [...]ueth from him that water of [...], which neuer suffers h m to thirst againe. Ioh. 4.14.
A second property of wine is to refresh and r [...]uiu [...] a weary man, by expelling cold and crude humors, in regard whereof S. Paul exho [...]ts Timothy, (who in respect of his age and calling vtterly abstaining from [...]i [...],1. Tim. 5. [...]. [...]ad hurt his stomack [...] by crudities and other infirmitie [...]) to drinke a little wine. And what more fit to set forth the refreshing and reuiuing of [...]r [...]enummed soules, by the bloud of Christ? [...]phes. 2.5. Through whom being dead [Page 57] in our trespasses, we are quickened. Thus whilest Christ [...]esus the Sun of righteousnesse st [...]n [...]s vpon our cold and frozen hearts, he expels the cold vapors of sinne and quickens vs to the acti [...]ns of sanctification. A third property of wine, which followeth by way of consequence vpon the former, is, to cheare and comfort the heauy h [...]art, by reuiuing and releeuing the [...]ulled and decayed spirits; [...]o saith the Psalmist,Psal. 104.15. that wine maketh [...]l [...]d the heart of man; therefore the Wiseman exhorts,Pro. 31 6. Giue wine to them that haue griefe of heart. And it hath beene obserued forth of the ancient Rabbins,Beza de pass. D. [...]it. [...]o. 28. that it was the custome of compassiona [...]e Ma [...]rons, to prouide comfortable drink [...]s for them who went to execution, to ch [...]are vp their hearts against the t [...]r [...]r a [...]d trouble of death. In which respe [...]t, wine is excel [...]ent to setforth the sweet ioy of heart, and peace of con [...]cience, that we haue by our bless [...]d Sauiour. For beeing iustified by Faith, wee haue peace with God, Rom. 5.1. through our Lord Iesus [Page 58] Christ. Yea, we haue peace within our selues;Ro. 14.17. for the Kingdome of God is not meat nor drinke, but righteousnesse, and peace, and ioy in the holy Ghost.
A fourth property of wine is in the vse of medicine, to mundifie and cleanse a wound, and Plutarch calls it a most sweete and powerfull medicine. Medicamentum validissimum & suauissimum. Plut. sympos. lib. 3. q. 1. We reade in the tenth of Luke, that the Samaritane powred wine and oyle into the wounds of him that lay by the way side, the one vt morderet, the other vt foueret; the one like the corrasiue to eat out the dead flesh and to cleanse the wound, the other to supple and heale it,Ambro. de Poe [...]it. lib. 1. cap. 10. as Ambrose saith. And in this respect wine doth notably represent the bloud of Christ, which cleanseth and cureth the wounds of our soules, and indeed he is that good Samaritan, that powres in the mundifying wine, and mollifying oyle of his merits to heale the broken-hearted. Luk. 4.18.
Thus we see what the outward Elements are, and the wisedome of God in the fit choise of them.
Forasmuch then as the Sacrament must haue in it necessarily the Elements of bread and wine, and seeing their significancy is to excellent, the Church of Rome is hereby iustly taxed, which by the doctrine of Transubstantiation doth annihilate the signes,Eucharistia duabus rebus constat terrena & coelesti. Jren. lib. 4. cap. 14. and consequently doth ouerthrow the Sacrament. For the Sacrament must consist of two things, the one earthly, the other heauenly. They may seeme to haue taken a po [...]icke course for the aduancement of the Eucharist, by this supposed change of the substance; but, if the [...] [...]he duly considered, they haue [...] most improuidently, for they [...]e thereby ouerthrowne it. The [...]hemists doe vehemently challenge vs, that we haue taken away the blessed Sacrament altogether; Rhem. Annot. in Ioh. 6. & 1. Cor. 11 but that iniurious imputation falls vpon themselues, for they indeede haue altogether saken it away, by taking away the signes; for where there are no signes, there is no Sacrament. If it be answered, the accidents remaine, as [Page 60] namely the colour, the tast [...], the [...] shion, it will not s [...]ice: For [...] [...]he Sacrament is set forth our [...]piritua [...]l nourishment, by a a [...]g [...] of [...]he corporall. Now [...]he body is [...]ot nourished by accidents, but by corporall sub [...]tances,Curaeus de sensib lib. 2. cap. 8. as both Phy [...]cian [...] and Philosophers doe truely [...]ach. And therefore, to set forth truely our n [...]urishment by Christ, it is requ [...]site that the signes be corporall and substantiall.
Againe, as they d [...]e by consequence ou [...]rthrow the Sacrament, so doe they directly abrogate a part thereof, by denying the cup to the people. And seeing the wine is so comfortably significant, in setting forth the quenching of our spirituall thirst, the cleansing, curing, chearing▪ and refreshing of our sinfull soules, by the bloud of Christ, how can it without great iniury bee denyed to the people? Yea, it is odious sacriledge to depriue the Church of a principall part of the Sacrament, and that which a man would hardly indure [Page 61] in his ordinary repast. The bloud of Christ is the speciall price of our redemption;1. Pet. 1.18. For we were redeemed with the precious bloud of Christ, as of a Lambe without spot. Heb. 12.24 So that whereas our sins doe cry for vengeance,1. Ioh. 1.7. the bloud of Christ speaketh to God for remission [...]; yea, it cleanseth vs from all our sinnes. For asmuch therefore as the wine in the Sacrament, is a liuely signe and seale of these benefites, it is grosse iniury, and impiety in the Church of Rome, to deny it to the people, to whom the benefits doe belong. And what else is this, but to endeuour the damming vp of the Fountaine, which Christ Iesus hath set open to the house of Dauid, Zac. 13.1. and the Inhabitants of Ierusalem, for sinne, and for vncleannesse? But heerein they deale with Christ and his Church,Bellarm. de verb. Dei. lib. 4. cap. 1. regulam fidei non totalem sed partialem. as they doe in other matters; for they account the Scriptures not a perfect, but a partiall rule of Faith, and patch it vp with their traditions. Yea, they make Christ but halfe a Sauiour, [Page 62] whilst they make others ioynt-purchasers with him, & ascribe to him the satisfaction for the fault, but leaue to others to satisfie for the punishment. No maruell therefore, that these men doe square the Sacrament after the same proportion, and bring in halfe a Sacrament for halfe a Sauiour. If the people should deale with the Priests in their offerings after this maner, it would either coole their deuotion, or worke a reformation.
Our blessed Sauiour doubtlesse, as he had respect to the demonstration of his passion, and the shedding of his bloud, by the whips, speare, nailes, and crowne of thornes: so had he a purpose by these outward elements,Iausen. Comor. c. 131. Ludolp. de vita Christi. par. 2. c. 56. to set foorth our full redemption, & perfect nourishment we haue by him; which cannot be shewed but by eating and drinking. And this diuers learned Papists, yea the Romane Breuiary, set forth by Pius Quintus doe obserue.
Christ himselfe saith of the Cup, [Page 63] as it is here in the Text, This Cup is the new Testament in my bloud. Gelas. de Cō secrat. distin. 2. Who then without iniury, can alter or abrogate any part of this Testament? Yea, the deuiding of one & the same mysterie, is not done without a greeuous sacriledge, saith a Bishop of Rome.
This practice of the Church of Rome doth oppose it selfe to the institution of our Sauiour Christ,Mat. 26.27 Mar. 14.23 Luk. 22.20 and crosseth the generall practice of Antiquity,
Three of the Euangelists haue carefully recorded the vse of the cup, and St. Paul here hath duly related the same; that in the mouth of many witnesses, this doctrine might be established; and the Churches right might remaine vpon record, against this Romish sacriledge. Yea, lest the historicall narration might seeme insufficient to inforce it, wee haue Christs precept to his disciples (who did represent the laytie) to vrge it. For as in the sixe and twentieth of St. Mathew, Christs commands,Mat. 26.27 [Page 64] Drinke yee all of this: so in the foureteenth of St.Mar. 14.23 Mark it is said, They all dranke of it And Caietans reason vpon that place is good.Caietan. in Mat. 26. Drinke ye all of this, because it is shed for all For it is very rea [...]onable, that all who haue an interest in the bloud of Christ, should be partakers of the wine, which repr [...]sents his bloud. I may say therefore with Cyprian to Cecilius, If it be not lawfull to vs late the least Command [...]ment of Almighty God, how much lesse one so great and weighty?
M [...]reouer, as [...]ur Sauiours institution doth teach & prescribe the vse of the Cup; to the generall practic [...] of succe [...]ding ag [...]s doth approue i [...] which how euident it is, may appeare by Bellarmines shallow arguments and w [...]ak proofes of the contrary.Bellarm. de Eueha. lib. 4. cap. 24. Andra [...] Ortho. expli. li. 7 Andradius a principall stickle [...] at the Councell of Trent, and a vehement d [...]fender thereof, iustly reprooues the opinion of those, who held that the Cup was anciently taken away from the laytie, and restored by Leo.
And Cardinall Cusanus can go no [...]urther for the head of this streame,As appears in his Epistle to the Bohemiās. [...]hen the Councell of Lateran, which was twelue hundred yeeres after Christ. So that they who are wont [...]o bragge of antiquity, and challenge [...]s for nouelty, are herein manifestly [...]ound to be meere nouilists, & shake [...]ands with the Maniches,Leo quadra. Ser. 4. who abstained from the vse of the Cup.
The Romanists doe pretend reasons for this their sacriledge, but such as are no lesse absurd, then their practice is impious.
Andradius saith, they had learned by long experience, Andrad. vbi supra. that the vse of the Cup could not bee retained without maruailous danger. In which speech, he not onely taxeth our Sauiour Christ of inconsideration, who could not foresee, but the Church also of extreme ignorance or negligence, that in twelue hundred yeeres could not obserue, or would not auoyde such dangers.
But what are those dangers, I pray you? Gerson will tell you, lest mens [Page 66] beards should be wet, and lest the wine should be sowre, if an ouer plus were consecrated.
Rhem Ann. in Iohn 6.58.The Rhemists say, Because the Communicants being many, so much wine could not at once be conueniently consecrated, and there might be danger of sheading. Which Reasons with some others of the like stampe, comming foorth of the forge of drowsie braines, were it not a serious and sacred matter, doe rather deserue laughter then answere.
The Apostles constitutions ranne with this tenor,Acts 15.28 It hath semed good to the holy Ghost and to vs: but behold the pride of these men, who practise what seemes good vnto themselues onely, without direction of the holy Ghost, and contrary to the institution of the Lord Iesus.
Whatsoeuer reason therefore flesh and bloud may haue for taking away of the Cup, I may well say in this case of a matter of certaintie, what Bellarmine saith of a matter of probability, (that is, the vse of vnleauened [Page 67] bread) Neque enim dubitari potest, quin illud sit melius, Bellar. de sacra. Euchar. li. 4. cap. 7. & faciendum, quod Christus fecit: It is not to be doubted but that is best, and fittest to be practised, which Christ himselfe hath done. And if the Church of Rome will persist in this sacriledge,1. Cor. 10.16. let her take heed lest for taking away the Cup of blessing, she draw vpon her the curse of God, & taste of the wine of his wrath, as the Lord himselfe threatneth, Reue. 16.19.
Againe, here the Papists are iustly taxed for some alterations and additions, in the matter of the Sacrament, as namely, in vsing and vrging vnleauened bread, in the mixing of water with the wine, and dipping the bread in the wine.
1. They vrge very nicely the vse of vnleauened bread;Rhem. An. in 1. Cor. 11.23 yea the Rhemists vehemently charge vs, that we neither follow Christ, nor St. Paul in doing the contrary. Indeede, if either the Euangelists or the Apostle had said [...], not [...], the Rhemists had said somewhat to the [Page 68] purpose, but it being otherwise, the Text yeelds them not the least colour for their conceit.For the P [...]sseouer must be celebrated w [...]th vnleauened bread. All that ca [...] bee said, is grounded occasionally, because the Passeouer being now celebrated, it is like, our Sauiour tooke such bread as the time and place did afford him. Not because the Sacrament did necessarily require it, but because the celebration of the Passeouer did presently yeeld it. Now it is not fit, that an accidentall ceremony should bring in a perpetuall necessity.Anse [...]m saith Multis Catholicis rati [...]nali u [...] videtur, quod agunt non est contra fidem Catholicam. Epist Wi [...]eram. Ep. Do. Soto in 4 sent [...]is [...]. 9. qu. [...]. Ier. 2.13. Yea, this me thinkes might stop the Rhemists mouthes, in that the learned amongst them doe hold it indifferent. For though Scotus account the Grecians schismatikes for vsing leauened bread; yet doth Dominicus Sot [...], and others apologize for them. Yea the Councell of Hor [...]nce definitiuely allowes their practice. 2. They vrge exceedingly the mixing water with wine: wherein I may say with the Prophet Ieremy: These people haue committed two euils, one, by taking away the cuppe from [Page 69] the people; the other, by adding water to the wine in the Priests cuppe. Yet could I easily passe ouer this in silence,Rhem. Anno. in 1. Cor. 11.23. were it not for the Rhemists v [...]h [...]mency, who vrge it as a matter of necessity, and affirme, that we in neglect thereof, doe contemne Christ and his Church impudently, and damnably: for Christ (say they) and the Apostles, and all the Churches in the world, haue euer mixed their wine with water. But this stone of impudency rebounds vpon themselues. For as there is no mention of this mixture in the word of God: So a great Popish Antiquary affirmes,Po. Ʋirgil. de inuent. lib. 5. cap. 9. Primus autem vino miscuit. Do. Soto in 4 s [...]nt. dist. 9. qu. 1. Art. 6. [...]q [...]inas in 1. Cor. 11. Lect. 6. probabile est, &c. that Alexander the seuenth, Bishop of Rome, did first of all, when hee consecrated, mixe water with the nine.
Domini [...]. Soto (as likewise diuers others) saith, It is not a matter of necessity, and onely probable, that Christ, to allay the h [...]at of the wine in those hot climats, did mixe it with water. Is it not strange that they should hold that damnable in our pactice, the contrary whereof, [Page 70] is onely probable and occasionall in their iudgements,The taking away of the cup. and yet not tremble to practise that which is directly contrary to the institution of Christ, and the constant practice of so many succeeding ages? Neither is it to be neglected, that this their mixture hath brought them into many perplexed disputes; as namely, whether the water be incorporated with the wine, and transubstantiated; or whether it remaine intire▪ and serue onely for signification, and the like. A third nicety is the Priests dipping of the bread in the wine, which indeed is folly from a false ground, namely from the soppe giuen to Iudas. Ioh. 13.26. For that soppe was at a second course, which they vsed to haue after the Passeouer, & before the Supper of the Lord.As may appeare page 205. This confounding of the elements takes much away from their seuerall significations.
As in the time of the Law the sacrifices were so killed and offered, that the bloud was distinctly shedde by it selfe: so our Sauiour in the institution [Page 71] of the Supper doth take, consecrate, and giue the bread and wine seuerally; and fitly, because the Sacrament doth represent Christs passion,Ro. 5.7.9. wherein the shedding of his bloud is noted as a distinct thing. The Schoolemen doe vrge very iustly the consecrating of wine by it selfe, because it did flow apart from the body of Christ at his passion: and if it be necessary in the act of Consecration, why not also of administration?
Againe, forasmuch as the bread and wine doe remaine distinct substances from the body and bloud of Christ, the Romish adoration, grounded on a vaine supposition of Christs locall presence, is no lesse then odious idolatry, whilest that is giuen to the creature,Rom. 1.25. which is due onely to the Creator, who is God blessed for euer.
Againe, the matter of the Sacrament may be a motiue to vnity; It should be our vinculum pacis, the bond of Peace, or glutinum charitatis, [Page 72] the cement of Charity, as Barnar [...] calls it.Bern septuag [...]s [...]ser. 1. That as many graines ar [...] vnited in one loafe, and many grape in one cup; so our hearts and soules should be ioyned in one; according to the Apostles speech, 1. Cor. 10.1. Cor. 10.17. For wee that are many, are one boar, because we are made partakers of [...]e bread. St. Paul exhorts the EphesiansEp. 4.3-6. to keepe the vnity of Spirit in the bond of peace, because There is on [...] Lord, one Faith, one Baptisme, on [...] God and Father of all: So let vs co [...] sider, my brethren, that we we [...] one liuery, serue one Master, haue one God to our Father, one Churc [...] to our Mother, wee feed and feast [...] one table; Oh how well then doth this vnity acc [...]d with that we pr [...] fesse to be? That wee may b [...] [...] those w [...]rthy Christians▪ who were as it were one soule in many [...] di [...]. [...]. [...]t. [...]. Our Sauiour Christ makes this vnit [...], of affections a [...], an esp [...]ciall badg [...] of his [...] lowers,Ioh. 13.35 saying, B [...] this shall all m [...] know that you are my Disciples, if you [Page 73] loue one another. Were it onely our generall profession, the same were su [...]ficient to moue vs to vnity; for we acknowledge our selues members of one body; but adde hereunto the mutuall participation of Diuine graces, and Gods sacred ordinances, & amongst others the comfort of the blessed Sacrament, and the same must needes be a singular bond of vnity, peace and amity.
Lastly, from this significant relation of the visible signe with the inuisible grace, there riseth a meditation of singular comfort. For Christ is our bread, our wine, he is our strength, our refreshing, our cure, our comfort. If we consider our own estate & condition, we shall find what ne [...]de we haue of Christ. Faciles sumus ad se lucendum, debiles ad operandum, Bern. fr [...]giles ad resistendum. We are easily seduced, a lesse baite then the fruit of Paradise will intice vs, a w [...]a [...] [...]r enemy then the subtill serpent can seduce vs.Gen. 3.1. We are feeble in doing the L [...]rds wi l, hauing many incumbrances withour, [Page 74] & our owne infirmities withi [...], being of our selues not a [...]le so mu [...]h as to thinke a good thought. 2. Cor. 3.5. We are fraile in resisting the temptations of the Deuill. For the case stands betweene him and vs,1. Sa. 17.33 as Saul said of Dauid and Goliah, Thou a [...]t but a child, an [...]he is a man of warre from his youth. Y [...]t behold,Luk. 11.22 here is a stronger man that ouercomes him, takes from him his armour, and deuides the spoyle. Neither doth Christ retaine this strength to himselfe onely, but communicates it in some measure vnto his seruants; so that they are able to doe all things through the helpe of Christ that strengthens them Our soules doe receiue deadly wounds in our spirituall combats,Phil. 4.13. but behold, bere is a gracious Physician, that applyes both the mundifying wine, and mollifying oyle of his mercy, and by his word is able to cure euery one that lyes at this poole of Bethesda. Whose spirit is not sometimes deiected with the terrors of sinne? What tender heart is not sometimes ready to cry [Page 75] out with these mournefull Conuerts, Men and brethren, what shall we doe? Act. 2.37. But loe, here is a blessed Comforter, who bindes vp the broken heart,Luk. 4.18. speakes peace to the wounded soule, and giueth ioy vnspeakeable and glorious. In a word,1. Pet. 1.8. all sufficiency of Grace is to be had in Christ,Amb. de virgin. lib. 3. Omnia Christus est nobis, saith St. Ambrose: Christ is to vs whatsoeuer our hearts can desire. Are our soules wounded with sinne, behold, he is our Physician; If we be loaden with iniquity, hee hath taken the burthen vpon him, hee is made our Righteousnesse. If we be weake and feeble, he is our strength; If we feare death, he is our life; if we desire to come to heauen, he is our way; if we would be free from darkenesse, hee is our light; if wee be thirsty, hee is the fountaine of liuing water; if wee be hungry, he is our meat. Gustate igitur & videte quàm suauis est Dominus. Psa. 34.8. O come and taste, and see then how sweet the Lord is! Blessed are they that put their trust in him.
THE THIRD Sermon. The Inuisible Matter of the Sacrament.
1. COR. 11.25. After the same manner hee tooke the cup, &c.
YOV haue heard of the visible matter of the Sacrament, which leades vs, as it were by the hand to take notice of the inuisible, which is the body and bloud of Christ: and this is full of comfort. For by how [Page 78] much the body is more excellent then the shadow, by so much doth this heauenly substance excell the earthly.
When we say that the body and bloud of Christ is the inuisible matter of the Sacrament, we comprehend vnder them, whole Christ, both soule and body, with all his diuine Graces and Merits: Yea the Diuinity also in respect of efficacy; yet because the humane nature of Christ is as it were the Conduit pipe, by which the Diuinity doth conuey grace to vs, therefore we mention onely the receiuing of that in the Eucharist. But the truth is, that whole Christ, both God and man, is made ours, by the worthy participation of this Sacrament. The elements and author of saluation are both receiued at one instant, if the heart and hand of the receiuer doe their mutuall offices: as the Minister giues the visible signe, so the Spirit of God imparts the inuisible Grace. As Iohn Baptist said, when [Page 79] he baptized with water.Mat. 3.11. Christ Iesus baptized with the holy Ghost, Hieron. ad Hedib. quae 2 and with fire. So that Christ is in the Sacrament both Conuiua and conuiuium; by him we are inuited, and by him we are nourished.
This is plaine from the sacramentall relation betweene the signes and the thing signified. For Christ Iesus is not like Zeuxes, who fed the birds with painted berries. To offer bare signes without the substance, were a greater delusion, then can agree with him who is the God of truth. Therfore are the Bread and Wine in llible pledges of the presence of Christ in the Sacrament.
It is said of the children of Israel, that they did eate of the same spirituall meat,1. Cor. 10.3, 4. and drinke of the same spirituall rocke, and the rocke was Christ. It cannot be said that they did eate & drinke of the same in respect of the signes: therefore it must needes be vnderstood of the thing signified, which is Christ. And so St. Augustine saith, Those Sacraments were [Page 80] different from ours in the signes, but equall in the matter signified. Now, if the Isra [...]lit [...]s did by vertue of their Sac [...]ments eate and drinke Christ spiritua [...]ly in the time of the Lawe, who will doubt but the Church and children of God doe so in the time of the Gosp [...]ll? And St. Pauls dr [...]ft in that place is by shewing the equality of the Sacraments, to wr [...]st a vaine buckler of defence out of the hands of the Corinthians. For they were r [...]ady to obiect their priuiledg [...]s as a Sup [...]sedeas to Gods iudgements, esteeming their case to be better then the Israelites, in respect of those diuine priuiledges: but the Apostle shewes them their error, & layes upon the vanity of th [...]ir conc [...]it of safety, by manifesting, that the Israelites were insconsed with as strong bulwarkes, and inuested with a [...] great priuiledges as themselues, in reg [...]rd of the su [...]tance of the Sacraments, notwithstanding which, the wrath of God did breake forth vpon th [...]m. And what else could the Corinthians [Page 81] expect, if they were culpable in the same kind?
Againe, the Sacraments are not onely signes to demonstrate, but scales also to ratifie the word of promise. And indeed there cannot be a more liuely comparison to set forth the nature & difference of the Word and Sacraments. For the Gospell may fitly be compared to a Charter, or to a Will and Testament, and the Sacraments to the seales, whereby the l [...]gacy of eternall life bequeathed in the Gospell to all the faithfull is ratified.Bellar. Praef. ad controuer. de Sacramentis. But this comparison Bellarmine quarrels, & calls a foolish comparison. His reason is, Because a seale should of it selfe be better knowne, giue power and honour, and adde authority to the writing,Obsignari pre [...] siones nusq am legimus, nisi forte in Euangelio secundum Lutherum Bellar. vbi supra. wheras the Word of God is by it selfe of absolute authority, & the Sacraments of none at all, without the testimony of the Word. Yea, saith he, VVe doe not read in any Apostle or Euangelist, that the promises of God are sealed vp vnto vs, except peraduenture in the Gospell, [Page 82] according to Luther.
In which scornefull speech, tis hard to say, whether the Iesuit shew himselfe more ignorant or impudent, For the comparison is diuine. St. Paul shewes in the fourth to the Romans,Rom. 4.11. that Abraham receiued the signe of Circumcision, as the scale of the righteousnesse of faith. Aug. de vera Relig. c. 17. Lt Angaepist. 203 al Maximinum. And to Clemens Alex. calls the Sacrament, Strom li. 2. Tertul. calls Baptisme si [...]naculum fidei. [...] de spec [...]ae. 24. And as the legall Sacraments were seales of the Couenant, so are the Euangelicall which succeede them in that kind, as Saint Augustine saith; & so diuers othe [...] ancient Fathers call them.
But I would know of Bellarmine, how a seale is a thing better known then the Charter, or what power it hath without some writing? If the Iesuit should haue had the Popes scale or bull to a blanke, he would haue found small power or vertue in it to him for a Cardinalshippe; whereas a writing without a seale, may be knowne to be a mans deed, expresse his mind, and carry with it in some cases, power to conuey a gift or legacy.
Who doubts but that the bare Word of God is of sufficient authority, and yeelds great assurance? Yet (as the Apostle saith) God being willing more abundantly to shew vnto the heires of promise, Heb. 6.17. the stablenes of his Counsell, bound himselfe by an oath: So I may say, that the Word of God written, is the Word of Truth, 1. Tim. 2.15. like the writing of a faithfull man; his promises are Yea and Amen, 2. Cor. 1.20. & shall surele be accomplished. Yet as the Rainbow was giuen for a full assurance of the worlds preseruation from a generall Deluge (which should haue been ratified if there had neuer been Rainebow:) So the Sacraments are giuen as seales of the Couenant of Grace and saluation, which God hath made to his seruants, that hauing both his hand and seale, their faith might more fully be strengthned. Therefore for Bellarmlne to scoffe at the title of a seale, and applyed to the Sacrament, is great impiety, and to quarell the Comparison, is grosse impudency.
The truth of the presence of Christ in the Sacrament will more fully appeare, if we consider the liuely analogy betweene the soul [...] & the body. For as the body hath through the soule a naturall life, so hath the soule through grace a spirituall. As the body is subiect to hunger,Mat. 5.6. so is the soule. As the body doth languish and pine away without corporall food, so doth the soule without spirituall nourishment: & therfore the one as well as the other must be preserued by meanes. Now the same that corporall food is to the body, Christ Iesus is to the soule of the beleeuers, according to that in the sixt of Iohn, Ioh. 6.51. I am the liuing bread which came downe from heauen, if any man eate of this bread, he shall liue for euer. Verse 53. And on the contrary, Except we eate the flesh of Christ, and drinke his bloud, we can haue no life in vs. As certainely therfore as our bodies are made partakers of the outward elements, so certainely are we assured, that being duly prepared, our soules [Page 85] doe feede vpon Iesus Christ. For, the cup of blessing which we blesse, 1. Cor. 10.16. is it not the Communion of the bloud of Christ? and the bread which we breake, is it not the Communion of the Body of Christ?
Now albeit Christ is truly in the Sacrament, yet is hee not locally there, according to the conceit either of Consubstantiation or Transubstantiation. For the body and bloud of Christ are not present to the elements, but to the Communicants. There is onely a symbolicall & rationall vnion betwixt Christ and the Elements, but the spirituall and reall vnion is betwixt Christ & his members. Andradius saith well; If Christ were locally present with the elements, as Consubstantiators hold, then he should haue said, In hoc loco est corpus meum: Andr. Ortho. expl. lib. 7. My body is in this place: and should he not haue said so, if hee bee there by Transubstantiation? The truth is, that as the Sunne and other celestiall bodies, remaining in their proper spheres, doe [Page 86] communicate their light and influences to the terrestriall: So Christ being in heauen,Calu. Justit. lib. 4. ca. 17. sec. 7. doth by his Spirit in a most inexplicable manner communicate vnto his Church on earth, the influence of grace, yea communicates himselfe.
The doctrine of Transubstantiation cannot be maintained, without many impieties and absurdities. It is iniurious to God, in attributing to a mortall and sinfull man such a maruellous, yea transcendent demonstration of that diuine attribute of omnipotency. For as GOD is shewed to be Almighty in making heauen and earth: so of all the creatures on earth, man being most excellent, and amongst men our Sauiour Christ, to ascribe to the Priest the making of him, doth derogate from God, & attribute to man that omnipotency wherof he is most vncapable. It is inglorious to Christ, ascribing vnto him a fantasticall body, like the Manichees, and such other heretikes. Yea, it vtterly ouerthrowes, [Page 87] by diuers consequences, the humane nature of Christ, & consequently doth demolish a principall foundation of our faith. What greater indignity can be offered to that blessed body (which Ioseph of Arimathea so religiously imbalmed,Ioh. 19.20 Acts 2.17. and God himselfe so carefully preserued from corruption) then to expose it to moulding, stinking, yea to be turned into an excrement, and to be deuoured of rats and mice? Indeede, Pope Innocent the third hath helped one absurdity with another,Durand Rationale diuin. lib. 4. ca. 41. affirming that the body of Christ, being eaten by the mice, is retransubstantiated into bread. What baser iniury can be offered to Christ, then this, that a man should haue power to make him, & a mouse to marre him? Transubstantiation ouerthrowes the grounds of Philosophy, inferring a Platonicall Idea, and granting Accidents without a subiect: which conceit Bellarmine would defend by instance of light created,Bellarmin. de Euchar. li. 3. cap. 24. Gen. 1. and remaining three dayes without any subiect. [Page 88] But Pererius, Perer. in Gen. lib. 1. pag. 95. It were in prima effectione, institutione & dispositione ad miracula cō fugere, cum illis non sit opus. Perer. Bella de gratia primi hominis. c. 19. a learned Iesuite, doth vpon good ground of reason impugne it, in his Commentaries vpon Genesis, bookes much commended by Bellarmine himselfe.
There needs no better argument or artillery to cast downe this Idol, then that which the Romanists hold for their principall pillar to support it: namely, these words of the Apostle, Hoc est corpus meum, This is my body. For Sacramentall speeches are to be taken sacramentally, as many places both of the old and new Testament doe manifest:Ge. 17.10. Exo. 12.11 Tit. 3.5. Circumcision is called the Couenant, the Paschall L [...]abe the Passeouer, and Baptisme is called the Latter of Regeneration: whereas they are onely externall signes of those sacred things.Tertu aduer. Marc. lib. 1. & 4. de anima, cap. 17. H [...]r in Mat. 26. [...] de Sa [...]a [...] l b. [...]. c. 5 d [...] q [...]i in [...]ntur. cap. 9. And that those words being Sacramental, are so to be vnderstood, it cannot be denyed by any, without begging that which is in question. Neither is it to be contemned that diuers of the ancients haue so expounded them, nam [...]ly, This is my body, that [Page 89] is, a figure, a representation, Aug. in Ps. 3. & 31. Bern. de ass [...]mp. Mar. [...]ser. 5. Aug epi. 23. or a signification of my body. And St. Austins reasons, annexed to his assertion, in this matter is very pregnant. The Sacraments, vsually, in respect of the resemblance they haue of the things signified by them, doe take the names of the things themselues. Now if we vnderstand these words on this manner,Ipsi erūt dur [...] non ser. Aug. in Ps. 98. the speech cannot be hard to any, but those who are hard of vnderstanding, as St. Austin speakes in alike case.
There is nothing more frequent in the Scripture,Ge. 41.26. Gal. 4.25. then this kinde of trope, namely, to take est for significat, but to vnderstand by est, mutatur, this is my body, that is, it is changed into my body, is without instance or example: and it is to be obserued, that those who doe vrge a change in the Eucharist, are not able to say whether it be formall, P. Lumb. sen. lib. 4. dist. 11. A. substantiall, or of some other kinde. True it is, that some of the ancient Fathers doe speake of a change, but what that is,Ambr. de sacra. lib. 4. c. 4. St. Ambrose shewes by diuers [Page 90] similitudes: as namely, when a naturall man by Regeneration becomes a new creature, and the bitter waters, by Moses casting in the wood,Exo. 15.25 became sweet: which changes yeeld no alteration of the substances, but of the qualities. And indeed we should rather labour to find a change in our selues by the elements, then in the elements themselues. If we obtaine our regeneration by the vertu [...] of Baptism, without any substantial [...] change of the element, why may wee not as well haue spirituall nourishment by the Eucharist without any such change?
But why should any man stand to dispute that which hath no ground in the Scriptures,Caietan. Biel. Fisher, &c. as diuers learned Papists haue confessed; And was neuer held a dogmaticall point of Faith, till the Councell ofBellarm. de Euchar. li. 3. ca. 23. saith this was opinio probabilis. De consecrat. 2. dist. Ego Bereng. Lateran, as Scotus a great Schooleman, and others haue acknowledged? Which Councell, how vnworthy of respect it is, may appeare, in that it caused Berengarius to confesse in plaine [Page 91] termes, that Christ in the Sacrament is sensibly handled with the hands of the Priest, broken and torne in pieces with the teeth of the faithfull. The credit of which Councell Bellarmine Bell. de Euch. li. 3. cap. 23. seekes to maintaine with the losse of his owne. For he cites some places in Chrysostome, where the like phrases are vsed; But who knowes not, that there is great difference betweene an hyperbolicall Encomium in a declamation, (which are very frequent in Chrysostome) and a solemne recantation and confession, as in the case of Berengarius? the one admits any Rhetoricall florishes; the other requires the greatest plainenesse that may be.
But my purpose is not to dwell vpon matter of Controuersie, but rather matter of comfort, and onely to giue a touch of the truth, that thereby I may make the positiue doctrine more cleare and euident.
This Doctrine of Christs presence in the Sacrament yeelds many excellent vses.
First, the world may witnesse with vs, how slanderous the Papists are, who charge vs to hold, that there is nothing in our Sacrament but a bare piece of bread,Rhem. Ann. in Jo. 6.58. & say that our wine is but common wine. For we doe confidently beleeue, and constantly teach, that the Sacrament doth as well consist of the body and bloud of Christ, as it doth of bread and wine; and that the one is receiued by the worthy Communicant, as well as the other. And albeit the substance of bread & wine doe remaine in the Sacrament; yet are they not esteemed of vs as common bread & wine; but, being sanctified and set apart to a sacred vse, are holy Though a Charter granted from the King, in respect of the outward matter, be onely inke and waxe, and parchment, yet in regard of that which is contained in it, and conueyed by it, we doe not call it a bare piece of parchment, but by a more fit and worthy name, we stile it The Kings Charter: So albeit the Sacrament, [Page 93] in regard of the outward elements, is but bread and wine; yet in regard of the inward grace conueyed and confirmed to vs by it, we call it, as there is iust cause, the blessed Sacrament; yea, speaking sacramentally, wee call it the body and bloud of Christ. And if we differ from the Romanists concerning the manner of Christs presence, let them not blame vs, whilest they differ amongst themselues as touching that point. And their contending for Transubstantiation might find somewhat the more fauour, if they could shew what further benefit is receiued by the carnall eating of Christ, then is by the spirituall; seeing that many who thronged, touched, kissed him, receiued no good thereby.
Againe: 3. here the loue of Christ is manifested, in that he findes nothing too deare for his Church, no not himselfe; who, as he gaue himselfe to death for vs in his passion, so hath he also giuen himselfe to vs in the Sacrament: he dranke the bitter [Page 94] cup in the garden, and tasted [...]he gall and vineger vpon the Crosse, but behold, hee hath prepared a better cup for vs to taste of.
If God did shew kindnesse to Dauid in preparing a corporall table for him,Psa. 23.5. how much loue hath Christ shewed in preparing this spirituall table for vs?Chrysost. ad Pop. Antioch. hom. 60. Chrysostome saith notably, Christ is not like a Mother which puts forth his child to nurse, sed proprio sanguine nos pascit: but feeds vs with his owne precious bloud.
Therefore I may say in admiration of this mercy, with Bernard, Vnde h [...]c, Bernard do Ca [...]a. domi. pi [...]ime Iesu? Whence is it. O most holy Io [...]te [...], that thou shouldest aff [...]rd vs this fauour, to giue vs thine owne body and bloud for the nourishment of our soules? 1. Cor. 16.22. Surely of thy aboundant loue. If therefore any one loue not the Lord Iesus, A [...]athema maranatha; Let him be accu [...]sed.
Againe, seeing we doe truely receiue Christ in the Sacrament; hence our vnion with him is strengthened. As he by our incarnation was made [Page 95] flesh of our flesh,Heb. 2.6. and bone of our bones: so by the blessed Sacrament we are made flesh of his flesh, and bone of his bones. Euery sonne of Adam hath his portion in that naturall vnion; but onely the Sonnes of God are partakers of this spirituall. Tis true, that we are vnited to Christ by the preaching of the Word, but the especiall confirmation of that vnion is by participation of the Sacrament. For thereby Christ is so made ours, that he dwells in vs. That we may be ingrafted into Christ, we must haue Faith through the Gospell, but that like good Cions, we may abide in him, Ioh. 15.5. and bring forth much fruit, the Sacrament is very necessary. St. Paul calls this our vnion with Christ, a great mystery,Eph. 5.32. and I may call it a gracious mystery. For hereby wee haue satisfied the iustice of God in Christ our head; hereby we receiue the influence of grace from Christ, as the body receiues sense and motion from the head.Cyril. in Iob 13. ca. 10. Nos vitam habemus ab hac Vite: wee haue life [Page 96] from this vine, as Cyril saith. Hereby we haue an interest in all comforts, both corporall and spirituall;1. Cor. 3.22. VVhether it be Paul, or Apollos, or Cephas, or the world, or life, or death; whether they be things present, or things to come, euen all are ours, because we are Christs. Yea this our present vnion with Christ in the Kingdome of Grace, yeelds full assurance of our future vnion with him in the Kingdome of glory; according to his heauenly petitions in the seuenteenth of Iohn, where he first prayes that all the faithfull may be one with him and the Father; Io. 17.21. and presently after, Father, Vers. 24. [...] I will that they which thou hast giuen me, bee with me where I am, that they may behold my glory. So that now by the Sacrament wee behold. Christ as in a myrror, but hereafter we shall see him face to face; now hee feedes our soules with his body and bloud, but then shall hee beautifie both soule and body with endlesse glory.
Againe, seeing that Christ Iesus [Page 97] is offred in the blessed Sacrament to be the food of our soules, those are iustly reproued, who being graciously inuited, refuse to come to so blessed a banquet. VVisedome, Pro. 9.1. saith Salomon, hath builded her a house, she hath killed her fatlings, mingled her wine, and prepared her table; behold her dainty and diligent preparation. Yet cannot the same preuaile with many;Mat. 22.5. but as they in the Gospell being bid to the marriage, made light of it, absented and excused themselues, one by his Farme, another by his Oxen, and another by his marriage: so doe many esteeme too meanely of this heauely Feast, and haue their seuerall excuses; one wants leasure, another wants cloehes, another wants charity, and I may say, they all want grace. Hast thou leasure to fill thy body euery day, and wantest thou leasure to feede thy soule? Our Sauiour giues thee better counsell, Labour not for the meat that perisheth, Ioh. 6.27. but for the meate that indureth to eternall life. It is not the outward apparell, [Page 98] but the inward ornaments that must make thee gracious in the sight of God. Here is the best garment, if thou wilt put it on,Ro. 13.14. euen the Lord Iesus. Art thou not in charity? wilt thou, by cherishing a froward spirit, depriue thy selfe of this sweet comfort? who doe not pitty the folly of little child [...]n, that for curst stomacke refuse their meate? but how much more are those to be pittied, whose vncharitable disposition depriues them of the Food of their soules? in the meane time, how canst thou who art vncharitable pray?Ad [...]a [...]. A [...]t. h [...]nt [...] & in epist. ad Eph [...]s ho. 3. For as Chrysostome saith, Non es commu [...]ione dignus, ergo nec ora [...]ione. If thou bee not fit to communicate with the Church, thou art not fit to supplicace the Lord.
Num. 9.7.We reade in the booke of Numbers, that it troubled cer [...]aine men to be disabled for celebrating the Pass [...]ouer; and so should it grieue a good Christian heart to be any way hindred from receiuing the Communion. If our spirituall wants [Page 99] were as sensible as our corporall, we could not chuse but hunger & thirst after the Sacrament: but as bad humors in the body doe kill the appetite, though the meate be dainty, so our inward corruptions doe make flatte our affection to this food, though it be heauenly.
It is dangerous for a healthfull man to forsake his food, and for a sicke man to refuse his physike. Behold, the Sacrament is both food and physike to the soule, it is foode to the strong, & physike to the weake: what assurance can there be of the spirituall life and health to him that refuseth it? But alas for pitty, how many are there who neglect this blessed meanes of life and health, & so doe sin against their owne soules? Remember the doome of those excusers in the Gospell, I say vnto you, Luk. 14.24 that none of those men which were bidden, shall taste of my Supper.
Againe, seeing that Iesus Christ is the especiall matter of this Sacrament, those are very worthy of reproofe, [Page 100] who profane and abuse it. The more sacred and precious the ordinance, the more odious and pernicious is the abuse and prophanation thereof. Procul, ô procul este profani.
The Papists doe charge vs with dishonouring of the Sacrament: but if any Prof [...]ssor of the Gospel can be shewed to haue so profaned it as diuers Papists: yea some among the Popes haue done, let him beare the ex [...]remest degree of reproach that can be cast vpon him. What more ordinary with them, then to make it a bond of secresie for shedding of bloud, and a mystery of iniquity to confirme them in their cruell and trecherous designes? so was I arg [...]: confirmed, who made assault vpon the Prince of Orange, as appeareth in the printed discourse touching that businesse.
So were diuers confirmed and c [...]mbined in that late horrid and hellish Gunpowder treason, as appeareth by diuers voluntary confessions, [Page 101] & depositions. What greater dishonor could be offered to our Sauiour, or what viler profanation to the Sacrament, then to abuse such a sacred ordinance to sauage and barbarous designes? Yea, some of them haue not stucke to make that a meanes for poysoning the body, which Christ ordained for the preseruation of the soule. As Platina writes of Henry the Emperour,Platina in vita Cl [...]mens. 5. And who doubts but his Holinesss had a finger in it? that he was poysoned by a Monke in receiuing the Eucharist. Yea (that which would make a man almost amazed to consider and tremble to write.)
Cardinall Benno reports of Pope Greg [...]ry the seuenth, called Hildebrand, (he might be w [...]ll called a brand of hell) that hee d [...]manding of the Eucharist resolution of diuers questions, as the Gentiles were wont to doe of their Idoles, and receiuing no answer, cast the Eucharist into the fire. Oh horrible profanenesse of a vile wretch,Les vies des Papes Rom. worthy (as the hi [...]torian saith) himselfe to haue beene [...]ast into the fire!
Others there are, who albeit they come not to that height of impudency and impiety, yet doe they offend in comming to the Sacrament carelesly, and receiuing it vnworthily. Men that celebrate the Sacrament as those did their sacrifices in the first of Esay, Esa. 1.15. hauing their hands full of bloud, and their hearts full of malice. As those sacrifices were an abomination to the Lord, so are these Sacraments.
Our Sauiour said, It is not fit to put new wine into old vessels: and I may say, It is not fit to put holy wine into lothsome vessels.
How many alas are there, who profane and pollute these mysteries, by bringing with them profane soules?Tit. 1.15. For to them that are defiled and vnbeleeuing, nothing is pure, their hearts are like filthy caskes, which marre all that is put into them.
Wee know the fearefull estate of him who came without a wedding garment:Mat 22. when he was questioned, Friend, how camest thou in hither? hee [Page 103] was striken speechlesse; and hauing no word of defence, being bound hand and foot, was cast into vtter darknesse. And this should terrifie all those, who come to the Sacrament without these ornaments of grace, which should make them gracious in the sight of Christ,Ge. 41.14. and fit to be entertained at his table. When Ioseph came before Pharaoh, as we read in Genesis, he changed his garments and haued himselfe: so it is our duty when we come into so great a presence, & to be partakers of such a holy ordinance,Iob 9.31. to put off the clothes of our corruptions which defile vs, and to shaue off the locks of vanities, which disgrace vs. I may say therefore to euery approching Communicant in Saint Iames his words,Iam. 4, 8. Cleanse your hands you sinners, and purge your hearts you double minded, and then draw neere to the Lord. And your hearts must answ [...]re with Dauid, Psa. 29.6. I will wash my hands in innocency, and so will I come to thine Altar, O Lord.
Againe, seeing Christ Iesus is truly [Page 104] offred and exhibited in the Sacrament; the consideration thereof should stirre vs vp with an earnest desire to be partakers of it. It is sa [...]d in the Psalme,Psa. 78.25. They did eate the bread of Angels, which was a great prerogatiue:Cypr. de Coena Domini. and Cyprian calls this, Panem Angelorum, the bread of Angels.
I may here make a fit exposition of Samsons riddle, Out of the eate [...] came meate, Iudg. 14.14. and out of the strong came sweetnesse: For out of the dead Lyo [...] of the Tribe of Iuda, there comes to vs in the blessed Sacrament, mos [...] sweet & vnspeakeable comfort. Here is sanguis pretiosior balsamo, Bern. de Coena Domini. that bloud which for the cure and comfort of the soule, is more precious the [...] Balme. This is called by the ancient Fathers, our Ʋiaticum; and fitly, for as the Israelites in their passage to Canaan had Manna,Sap. 16. which yeelded omne delectamentum, all delightfull tastes. So, whilst wee passe this our pilgrimage, wee haue the bles [...]ed Sacrament, which yeelds most [Page 105] heauenly delectation.
Here is that King in the Gospell, which inuites his guests, saying, Behold, I haue prepared my dinner, Mat. 22.4. my oxen and my fatlings are killed, and all things are ready. For here is whatsoeuer good the soule of man can desire.
Here the Spirit and the Spouse doe cast to euery man to come and take of the waters of life freely.Reu. 22.17 Other meates and drinkes may suspend, they cannot quench hunger and thirst; but he that comes to Christ & feeds vpon him,Ioh. 6.35. shall neuer hunger or thirst any more.
Therefore my brethren, I must say to you, as the Angell spake to Elias, Vp and eate: come with cheerfulnesse to this holy table. I doubt not but some of you haue found much heauenly comfort by receiuing the Sacrament: So that you are able to say with the Psalmist,Psa. 66.16. Come and I will tell you what the Lord hath done to my soule.
Yet for your further comfort, I [Page 106] must wish you to remember, that the banquet is onely begunne in this life, which shall b [...] perfected in the life to come. When Christ shal [...] say in heauen, as it is in the fift of the Canticles,Cant. 5.1. Come my friends, eate and be merry. Now the Spouse hath Christ in sacramento, but then she shall haue him sine velamento; Bern. de Coena Domini. now she rec [...]iues him in mystery, then she shall enioy him apparantly. Hic dulce praeludium, illic nuptiale conuiuium. Here is but the first course, like the preludium to a song, but there shall be the banket, kept with all ioy and heauenly harmony.
Lastly, for as much as Christ is offred to vs in the Sacramēt, it shall be very necessary that we examin whether, h [...]uing receiued the Sacrament, we haue receiued Christ. Because, as Saint Augustine saith,Aug. cant. Faust. Mani. lib. 13. c. 16. Et tract. 59. in John. there are many which eate panem Domine, but not panem Dominum. They receiue the outward signes, but not the inward grace. I will therefore deliuer a few, but infaillible markes, wherby wee [Page 107] may know whether wee haue receiued Christ.
First, where Christ is receiued, he workes mortification in the soule of the Receiuer, & abates the strength of those corruptions, which otherwise would be potent, and violent. So saith St. Paul in the eight to the Romans,Rom. 8.10 If Christ be in you, the body is dead because of sinne, but the Spirit is life for righteousnesse sake. As a good corrosiue eates away the dead flesh; so the body and bloud of Christ, doe eate away the fleshly corruptious of dead workes. Therefore Chrysostome Chrysost. in Gen. hom. 1. calls Christ curatorem animarum, the Curer of soules. And indeede where Christ comes, he makes a threefold cure, he cures the heart, the hand, the tongue. He banisheth euill motions out of the heart,Bern. de Aduent. serm. 5. bindeth the hand from euill actions, and bridleth the tongue from euill speeches.
A second note of our receiuing Christ, is our viuification, & quickning of our soules to liue the life of [Page 108] God. For as the body of the dead man,2. Reg. 13.21. by touching the bones of E [...] zeus, receiued life: So by touching and tasting of the body of Christ▪ our soules that were dead in trespasses, doe liue the life of grace, and our selues are quickned to the performance of all Christian duties.Ber in Cant. serm. 17. For vnxit Deus, vt vngeret; therefore was he anointed with the oyle of grace, that of his fulnesse we might receiue grace for grace,Ioh. 1.16. both the grace of remission, and the grace of sanctification; so that we are able to lay with Saint Paul, Gal. 2.20. Now I liue no more, but Christ liueth in me.
A third note of our receiuing Christ, is our alienation and estranging from the world, according to that of St. Paul in the third to the Colossians,Col. 3.2. If you be risen with Christ, set your affections on things that are aboue.
The young man that onely came to Christ, would not part with his wealth bring commanded,Mark. 10.22. but Zaccheus, hauing receiued him into hi [...] [Page 109] house, makes a voluntary offer of dispersing to the poore and making restitution. Thus if we haue receiued Christ in our hearts, the World will be crucified to vs, and wee to the World. The greatest pleasures and profits of the world, will bee dung and drosse, euen vile in our estimation, in respect of him, and the heauenly comforts wee receiue from him.
4 Whosoeuer receiues Christ in the Sacrament, receiues him into his heart, as Zacheus did into his house, ioyfully. O blessed Iesus, saith Bernard, Luk. 19.6. Ber. in Cant. serm. 32. how oft when thou camst vnto me didst thou comfort my wounded conscience by powring vnto it the oyle of gladnesse!
As the Sunne arising vpon our Horizon, makes it cheerefull & glorious: so the Sun of Righteousnesse, when it ariseth vpon the Horizon of a sanctified heart, causeth it to reioyce with ioy vnspeakeable & glorious. Yea all the blessings of God are made comfortable to vs,1. Pet. 1.8. as it was with those happy conuerts, who did [Page 110] eate their meate together with gladnesse and singlenesse of heart.Acts. 2.46. For vbi Christus, ibi Angeli, ibi lux, ibi coelum: Chrysost. in Mat. ho. 49. Where Christ is, there are the Angels, there is the light of Heauen, there is Heauen it selfe. Yea, the priuiledges are excellent we obtaine by receiuing Christ. For as it is a meanes of our adoption, so it is a pledge of our eternall saluation. As many as receiued him, Ioh. 1.12. to them he gaue this prerogatiue to be made the sonnes of God. Rom. 8.17 And if we be sonnes, we are also heyres, yea coheyres annexed with Christ. And as the Israelites had a taste in the wildernesse, of the fruits of Canaan,Nu 13.24. which afterwards they did enioy more plentifully in that promised Land. So haue we in the wildernes of this present world, the first fruits of that glory, which hereafter we shall enioy in the celestiall Canaan more aboundantly for euer.
A fift note of receiuing Christ, is our thankefulnesse of heart, stirring vs vp to cheerefull obedience. Dauid [Page 111] hauing receiue [...] r [...]efe from Barz [...]llai, giues this charge to his sonne Salomon, Shew kindnesse to the Sonnes of Barzillai. 1. Reg. 2.7. So Christ Iesus furnishing vs with this heauenly foode, may iustly chal [...]enge at our hands all that wee can doe to manifest our thankefull hearts for such a singular benefit. As the King [...]y Prophet saith, VVhat shall I render to the Lord for all his benefits bestowed vpon me? Ps. 116.12. So must we consult all the faculties of our soules, and enquire with what we may present our Sauiour Christ for this great mercy; and our conclusion must be his resolution; I will offer to thee the sacrifice of thank [...]sgiuing, Vers. 17. and call vpon the Name of the Lord.
Thus, if vpon the receiuing of the Sacrament, we finde, in some measure, the strength of sinne abated, grace augmented, our affections estranged from the world, our soules filled with heauenly ioy, and our hearts stirred vp to vnfained thankfulnesse; then may we with maruellous comfort & assurance conclude, [Page 112] that we haue truely receiued Christ. And to such a Communicant I may say, as our Sauiour said to Zacheus, Luk 19.9. This day is saluation come into this house.
THE FOVRTH Sermon. The Forme of the Sacrament.
1. COR. 11.26. For as often as ye shall eate this bread, and drinke this cup, &c.
HAuing spoken of the Author and matter of the blessed Sacrament: It followeth tbat wee consider the forme; which giues being and perfection to the matter, and without the [Page 114] which as the physicall matter would be like the Chaos, rudis indigestaque moles, so the matter of the Sacrament would bee common bread and wine, without any sacred vse. Yea, as the soule is the forme and life of the body, so the forme is the life and soule of the Sacrament. Now this Forme consists of diuers actions expressed in the institution, and to be imitated in the celebration of the Sacrament. For if other actions of Christ are a kinde of speech for our direction,Facta Christi sunt genera Locutionum, Aug. in Ioh. tract. 25. as St. Austin saith, certainely these are so to be conceiued in a more speciall manner, especially when there is a precept annexed to the actions, requiring imitation, as here it is. For, Hoe facite, Bellar. de sacram. lib. 1. cap. 19. Cusan. epi. 3. ad Bohem. de Communione. Doe this, is referred to the whole action, as Cardinall Bellarmine truely writeth. So that the silly euasion of Cardinall Cusanus, making nothing for his present purpose, is no lesse absurd then false.
Christ saith, Hoc facite, non hoc modo; Doe this, but not after this manner, [Page 115] which is in effect, Imitate this forme, but not according to this forme.
Gregory of Valentia, and some others, doe make these words onely, Hoc est corpus meum, to be the forme of the Sacrament: but falsly, as afterwards we will shew. As the Forme of the Sacrament consists of the actions, so the actions are in number seuen, whereof fiue doe belong to the Minister, and two to the Communicants, according to the practise of our blessed Sauiour & his Disciples, he representing the Pastor, they the people. First, Christ takes the bread: 2. He consecrates: 3. Hee breakes it: 4. He giues it: 5. He shewes the vse of it. The actions of the people are these: 1. They take it: 2. They eat and drinke it. All which actions, like the visible matter of the Sacrament, haue reference to Diuine and Spirituall mysteries.
The first action of our Sauiour is the taking of the bread, that hee might consecrate it, breake it, and [Page 116] deliuer it to the Disciples: which signifies the taking of our nature, that it being sanctified, might bee broken with sorrow for satisfaction to God, and giuen to vs in the Sacrament for the comfort of our soules. So that hereby is represented the Incarnation of Christ, when the Word did take flesh. Ioh. 2.14. This action of Christ yeelds matter of admiration and consolation. First, here is great cause of admiration. For, as Bernard saith,Bern. in vigil. natal. domini serm. 3. Deus & homo, Mater & Ʋirgo, One to be both God and man, one to be both a Mother and a Virgin, are great mysteries. If a mighty King should descend from his Throne, lay by his Scepter and his Diadem, and take vpon him (for some mans sake) the state of a base begger, would not this strike the hearts of the beholders with amazement? How can we then without admiration consider, that our Sauiour,Phil. 2.6, 7 who was equall with God, should descend from heauen, and cloath himselfe with the base shape [Page 117] of a mortall man, and take vpon him the forme of a seruant, for our sakes? Well might the Apostle say,1. Tim. 3.16. Great is the mystery of godlinesse, God manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, and receiued vp into glory.
And as it yeelds matter of admiration, so doth it also of consolation. For this taking of the humane nature was for our sakes, that Christ might therein satisfie the iustice of God, and accomplish the worke of our Redemption, according to that in the tenth of the Hebrewes, Burnt offering, and sacrifice for sin wouldest thou not haue, but a body hast thou prepared. For it was expedient,Hebr. 10.5, 7. that as a man had sinned, so man should suffer & satisfie for the sinne. And therefore hee in no wise tooke the seed of Angels, but the seed of Abraham. Heb. 2.16. Yea, had not the Sonne of God beene incarnate, all the men and Angels in heauen and in earth had neuer beene able to satisfie the iustice of God.Rom. 8 3. Wherefore that which was impossible to [Page 118] the Law, because of the weakenesse of the flesh, God sent his Sonne in the similitude of sinfull flesh, and for sinne condemned sinne in the flesh: that so sinne being punished in Christ, it might be pardoned in vs.
Mat. 1.23.Thus Christ by taking our nature, is become our Emmanuel, euen God with vs, yea God for vs. Therefore the Angels sent by God to publish the incarnation of Christ to the world, doe call it Tidings of great ioy,Luk. 2.14. and sing that ioyfull Anthem, Gloria in excelsis, Glory be to God in the highest heauens, peace on the earth, and good will towards men. So that the Communicants, when they behold the Minister taking the bread, should for their instruction meditate with admiration and comfort, vpon the great mystery of Christs incarnation.
The second Action the Giuing of thankes. It is obseruable, that the Euangelists and the Apostle, speaking of this action, doe vse two different words:Mat. 26.26 St. Mathew doth vse [Page 119] the word [...], he blessed; Luk. 22.19 Saint Luke [...], he gaue thankes; St. Paul both,Ca. 10.16. Ca. 11.24. the one in the tenth chapter, the other in this.
Hereupon diuers doe confound the words, but diuersly. Some would haue both the words translated, to giue thankes. Others would haue them both translated to blesse, which may not bee: For though [...] may signifie the same that [...] yet that [...] should be rendred by [...].Valde durū est, Bellar. de Euchar. 1.10. Luk. 9.16. Ioh. 6.11. I confesse with Bellarmine, 'tis very harsh. It is true that the Euangelists Luke and Iohn, relating the miracle of the fiue thousand fed with fiue loaues and two fishes, doe vse these two words seuerally: St. Luke hath, he blessed, S. Iohn hath, he gaue thankes. Yet this doth not necessarily inforce a confounding of the words, that both should signifie onely to blesse, or onely to giue thankes; but in my iudgement doe rather shew a double action in that benediction, namely, that hee both prayed and gaue thankes. And so hee [Page 120] doth in this matter of consecration. For these two parts of Inuocation, Prayer and Thankesgiuing, should in these actions, like Hippocrates twins, be inseparable companions, acccording to the Apostles rule, 1. Tim. 4.1. Tim. 4.4, 5. The creature is not to be refused, if it be receiued with thankesgiuing: For it is sanctified by the VVord of God and Prayer. And as these two doe concurre in the sanctification of our corporall food; so doe they also in the consecration of our spirituall. And therefore S. Marke Marke 14. vers. 22.23 vseth both the words; So that our Sauiour taking the bread in his hands, gaue thankes to God for the redemption of mankind, for the reuelation thereof by the Word, and the assurance of the same by the blessed Sacrament: And withall prayed, that whereas the bread & wine of themselues had no power or vertue for that spirituall vse, wherein they were to bee employed: It would please God, so to be present with his ordinance, that through his grace and [Page 121] blessing, the Sacrament might become a faithfull meanes to confirme our vnion with Christ, and to seale vp vnto vs the worke of our redemption.
Now from the Conduit-pipe of this benediction,Bella. de Eucharist. lib. 1. cap. 10. Bellarmine and the Rhemists would faine conuey their doctrine of Transubstantiation: but herein they foget themselues, and contradict their owne doctrine. For they generally hold, that cōsecration is effected by these words; Hoc est corpus meum, This is my body. Now this benediction goes before euer Christ speakes these words; so that they must either reiect their maine ground of consecrating by hoc est corpus meum, Iustin. Mart. Apol. 2. Origen. Cont. Cels. lib. 8. Cyprian. de Coena domin. Theod. Dia 2 Hier. epist. ad Euagrium. Aug. de Trin. lib 3. cap. 4. or deny that this benediction is operatiue to! change the substances. But the truth is, that consectation is done by this thankesgiuing and prayer, as the ancient Fathers doe generally teach, & consequently not by a bare rehearsall of those words, Hoc est corpus meum: as hereafter wee shall obserue more fully.
Now this consecration of the elements, by prayer and thankesgiuing, is a sanctifying and setting apart of them for a sacred vse, and consequently yeelds matter of much comfort. For by it is represented Christ Iesus sanctified and set a part by Almighty God, for the sanctification and saluation of mankinde; according to that in the seuenteenth of Iohn, Ioh. 17.19 For their sakes I doe sanctifie my selfe, that they also may be sanctified through thy truth. So that as the oyntment did descend from Aarons head to his beard,Psa. 133.2. and went downe to the skirts of his cloathing: so the oyle of grace and gladnesse is hereby deriued from Christ our head, to euery member of his body, and he being consecrate, is become the author of eternall saluation to all them that obey him. Heb. 5. [...].
Againe, seeing that the elements of bread and wine are sanctified to a sacred vse, we must put a difference betweene them & other bread and wine. For the bread after consecration [Page 123] is not common bread,Iren. l. c. 4. cap. 34. as Ireneus truely saith. As the gold, which was profane in the furnace, became holy when it was sanctified to the vse of the Temple: so the bread which was by nature common, by consecration and vse is made holy. As the waters of Iordan being sanctified by God for the cure of Naaman, 2. Reg. 5. were to be esteemed by him more excellent then all the riuers of Pharphar and Damascus; And as the water in Baptisme, being sanctified by prayer and thankesgiuing, is more to be regarded, then any the most excellent and costly distilled waters in the world: so the bread & wine being consecrated for the Sacrament, are to be had in more reuerend estimation then any other whatsoeuer.
Againe, seeing our Sauiour doth sanctifie the Sacrament by prayer & thankesgiuing; this is an action for imitation. Yea, if he gaue thanks to God in our behalfe, how much more should we doe so for our selues, who [Page 124] receiue the benefit? and from this duty of thanksgiuing the Sacrament hath that ancient name of Eucharist. And indeed this action doth yeeld approbation and commendation to the celebrating of the Sacrament in solemne Congregations, where many ioyning together, their combined prayers and praises doe more powerfully pierce the heauens, to send vp the sweet incense of thanks, and to bring downe the deaw of grace vpon the Congregation.
To conclude, seeing that the Sacrament is sanctified by prayer and thankesgiuing, we must be carefull to vse it in a holy and reuerend manner. Is it blessed by prayer and thankesgiuing? Let vs not profane it by vnworthy receiuing; lest wee turne that blessing into a curse vpon our selues.Act. 10.15 As it was said to Peter, so may I say to euery Communicant, Those things which God hath purified, pollute thou not. And as the assembly at the Passeouer was appointed to be a holy Conuocation,Numb. 28.18. [Page 125] so let our assemblies bee at this our Euangelicall Passeouer.
The third Action is the breaking of the Bread. A man would thinke this a needlesse ceremony,Mat. 26.26 Mar. 14.23 Luk. 22.19 1. Cor. 10.16. & 11.24. Act. 20.7. but indeed it is very materiall. Therefore all the Euangelists, and the Apostle likewise doe diligently mention it. Yea, this action giues denomination to the whole celebration of the Sacrament, which argues that it is a ceremony of great moment, and very worthy of obseruation. And reason, for it is very significant to represent the paines of Christs Passion;Ioh. 19.36. Exo. 12.46 Not that his body was broken (which by diuine prouidence was preuented that the Scripture might be fulfilled) but to set foorth the intolerable torments, that Christ indured in his death, when he might iustly complaine, as it is in the Psalme,Psa. 69.20. Rebuke hath broken my heart.
Hereby is set forth that which Esaiah speakes of,Esay 53.5. He was wounded for our iniquities, hee was broken for our transgressions, the chastisement of our [Page 126] peace was vpon him, and by his stripes we are healed.
In which place the Hebrew words are very significant, to set forth the extreme paines that Christ indured for our sakes; they imply the whip, the speare, the nayles, the thornes which did pearce the body, and the sword of sorrow which did wound the soule of our Sauiour. Yea, this breaking of the bread, doth set forth the renting of the soule and body of Christ asunder.
This Action makes against the carna [...]l presence, as indeed, almost euery passage in the institution doth. For the body of Christ is present onely as it is broken, but it is broken onely in mysterie, therefore it is present onely in mysterie.
To breake the naturall body of Christ actually, were an act of great cruelty,Ioh. 19. [...]2. & more extremity towards our Sauiour in his glorious estate, then the rude souldiers shewed in his infirmity on the Crosse.
But concerning this action, the [Page 127] Papists are exceedingly distracted,Vide P. Lū. Sent. 4. dist. 12. A. B. C. D. not knowing what to affirme; as whether it was bread or his body which was broken. To say it was the body of Christ, were to make his body perpetually passible; and to say it is bread after consecration, they are loth, because it ouerthrowes their locall presence. Therfore, these shelues of absurdities, vpon which they doe cast themselues to maintaine their errors, should make them saile willingly downe the cleere chanell of truth.
Againe, the necessary and significant vse of this action, condemnes the practise of the Romanists, who neglect the same, and giue whole cakes to the people. For as hereby they violate the ordinance of Christ, so doe they depriue the people of a comfortable and significant ceremony.
Iansenius confesseth, that the Eucharist was wont to be broken,Iansen. Concor. ca. 131. but saith he, Now it is not so, lest any one should thinke he receiues lesse then another, [Page 128] or doubt that he receiues not whole Christ. But our Sauiour Christ and the Primitiue Church, were much ouerseene, that could not thinke of these inconueniences: or else the Papists are too blame, that cannot teach their people better, or (which is the truth) these correcters of the Institution doe play the Impostors, who to maintaine an opinion of their carnall presence, haue abandoned this comfortable action of breaking the bread.
Lasty, here the Communicants must obserue, that when the bread is broken, and the wine powred out, they should then stir vp their hearts to meditate vpon the paines & Passion of Christ, and apply the same to their soules as a soueraigne cordiall of comfort. For his sufferings were for our sakes. His wounds, his stripes, his anguish of soule, and torments of death, were the blessed meanes to deliuer vs from the paines and torments of eternall death.
The fourth action of our Sauiour [Page 129] is, the giuing of the Bread and the Cup. This action, though it be not here expressed, yet it is implyed in the word Take, and is plainely mentioned in all the Euangelists,Mat. 26.26 27. Mar. 14.22 Luk. 22.19. which speake of the institution of the Supper.
This action is of great moment, for it representeth GOD the Father giuing his Sonne to vs, with all the merits of his painfull Passion and perfect obedience.Ioh. 6.27. Him hath GOD sealed, as it is in the sixt of Iohn. As God by his eternall decree did ordaine Christ Iesus to be our Sauiour, who is the Lambe slaine from the beginning of the world: Reu. 5.12. So hath hee sealed vp this mercy vnto vs, in giuing vs the Sacrament.1. Ioh. 4.10 And here is that loue of God, that he sent his Sonne to be a reconciliation for our sinnes.
This action yeelds matter of reprehension, of consolation, and instruction. First, from the person and action meeting together, namely, Christ giuing the Sacrament, I may well collect that it belongs onely to [Page 130] the Minister, who is Christs substitute, to giue the Sacrament. As none but he may take, blesse, and breake the Bread,Canon 21. so none but he may deliuer it; according to the Constitution of our Church.
As God by a speciall ordinance in time of the Law,Nu. 3.10. De. 33.10. did separate Aaron and his sonnes for offering of the sacrifices: so I may say in the Apostles words,Hebr. 5.4. No man may take to himselfe this honour, in the time of the Gospell, to administer the Sacraments, but he onely, who hath an ordination to these sacred offices. Secular men haue smarted for medling with sacred things; Vzzah for the Arke,2. Sam. 6.7 2. Chr. 26.19. Ʋzziah and Saal for their sarcifices, albeit they had faire pretences for their enterprises. Therefore Tertul. Tertul. de Coron. mil. c. 3. saith, Eucharistiam nec de aliorum manu quàm praesidentium sumimus. Gregory of Ʋalentia saith, that a Lay man may administer the Sacraments,Tom. 4. dist. 3 quaest. 5. pun. 2. for that the applying cause doth not concurre of it selfe to produce the effect. But his Position is vnsound, [Page 131] and his reason absurd. For although the applying cause doth not of it selfe concurre to the producing of the effect, yet by accident, and the ordinance of God it may and doth. Had any man beside Ananias put his hands vpon Pauls eyes, hee should not thereby haue receiued his sight. But Ananias, Act. 9.17. being ordained by Christ for that imployment, his hands were the effectuall applicant cause to conferre sight to the blessed Conuert.
It is obiected by some, that our Sauiour said to his Disciples, concerning the Cuppe,Luk. 22.17 Deuide this among you. But that is spoken of the Cup in the Passeouer, as euery one may easily perceiue, that will looke vpon the place in the Euangelist. For this is before any mention is made of the Supper.
Againe, this condemnes that lurching sacrifice, wherin oft times the Priest giues none to others, but retains all to himself. What is this practice, but the lighting of a candle to [Page 132] put it vnder a bushell? For wherefore is the bread blessed and broken, but to be giuen? And in this wee must imitate our Sauiour Christ,Compare Psa. 68.18. with Ephe. 4.8. who receiued gifts, that hee might giue them.
It is no lesse absurd for a man to affirme, that another should receiue good by the Priests receiuing, (as the Rhemists teach) then to hold, that he may be fed by the meat another man eates, or be saued by another mans faith: which conceits were very absurd and ridiculous: For a man must be nourished by his owne meate,H [...]b. 2.4. and The iust must liue by his owne faith. Therefore the faithfull Minister of Christ, must be like the good Samaritan,Lu. 10.34. who did not onely prepare, but powre in the Wine, and the feruent Communicant must say,Ioh. 6.34. Lord, euermore giue vs this Bread.
Againe, this makes against the Romish Reseruation; for the Sacrament is consecrated to be giuen and receiued, not to be reserued. The [Page 133] ancient practice of the Church doth controle this vaine corruption. Saint Hierom shewes that, which in all probabilitie was the generall custome of the Primitiue Church,Hieron. in 1. Cor. 11. In ecclesia communem caenā comedentes pariter consumebant. De hisce post caenamepulis, loquitur Chrys. in 1. Cor. ho. 27. prope finem. Peracta pietatis celebratione consumitur. Aug. de Trin. 3.10 Origenin Leuit. hom. 5. whilst their loue feasts called [...] after the celebration of the Supper, were in vse: namely, that what remained of the Eucharist, was spent with their other meats and drinks in these feasts. And after the abolishing of those common Suppers, we find for some hundreds of yeeres the practice of Churches, though different, yet vtterly against reseruation. For Origen, who liued in the second hundred yeeres after Christ, writes that in his time, what remained of the Eucharist was burned. And Euagrius, vpon occasion of relating a miracle that hapned in the dayes of BishopAbout 400. yeeres after Christ Ʋetus fuit consuetudo Constantinopoli. Euang. lib. 4. ca. 35. Menas, (who succeeded Epiphanius) writ [...]s, that it was an ancient custome in the Church of Cōstantinople, that if any part of the Sacramēt remained, the young youth which frequented the Schooles [Page 134] did eate it. But what speake I of the Churches practice against Romish reseruation,Canon trib. grad. dist. 2. de Consec. when the Pope Clement himselfe, besides his expresse prohibition, hath a caueat that onely so much be consecrated as may at that time be spent.
Againe, this action of Giuing the Sacrament makes against oblation. For the vse of the Sacrament is, that it be giuen to the people, not offred to God; this being a maine difference betweene a Sacrifice and a Sacrament, that in the one we giue to God, in the other God giues to vs. And it is very obseruable against the Church of Rome, which stands vpon her reall Altars and Sacrifice, that if any such had remained, St. Paul, who was diuinely wise in pressing and proouing the points he had in hand, did strangely neglect a forcible argument, in not requiring maintenance to the Ministers for their seruing at the Altar and offring Sacrifice,Rh [...]m. An. in Luk. 22.19. it being (as the Rhemists say) the principall act and worke of priesthood. [Page 135] Yea, if any such altars and sacrifice were remaining, did not hee make a needlesse change of the office of the Priests vnder the Law, & the Ministers vnder the Gospell, saying,1. Cor. 9.13. As they which wait at the Altar, are partakers with the Altar: so they which preach the Gospell, should liue of the Gospell?
Againe, this checks that nice curiosity of the Romanists, who contrary to the ancient custome of the Church,Euseb. hist. lib. 7. cap. 8. doe put the Sacrament into the mouthes, not giue it into the hands of the Communicants. Yea, their scrupulous nicenesse, who require, that they should not willingly touch it with their teeth, but only dissolue it with their tongues. Whereof I know not what reason can be rendred, except they doubt the deuill might be in their Eucharist, and doe some mischiefe to the receiuer for byting of him; as it is in the fabulous story of Gregories, cited by the Rhemists:Rhem. An. in 1. Tim. 4.5. where the deuill entring into a woman that bit [Page 136] him in eating of Lettice,Ego, quid feci? sedebam super lactucam, & venit illa & momordit me. Greg. dial. li. 1. cap. 4. and beeing reprooued for it, answered, What haue I done? I did but sit vpon the Lettice and she came and bit me.
Secondly, as this doctrine yeelds matter of confutation, so doth it also of consolation. For here is represented the best and greatest gift that euer was giuen to the sonnes of men, euen the Sonne of GOD himselfe. That is a great gift which Zaccheus spake of,Lk. 19.8. Behold, the one halfe of my goods I giue to the poore. That is a greater which Herod promised to the dancing Damsell,Mar. 6.23. VVhatsoeuer thou shalt aske of mee, behold, I will giue it, euen to the halfe of my Kingdome. But that the greatest of all, which that prodigall giuer offers to our Sauiour,Math. 6.9. when shewing him all the Kingdomes of the world, hee said, All these will I giue thee, if thou wilt fall downe and worship me. Yet behold all those gifts, had they been in their purpose and power to dispose, are of infinite lesse value then this transcendent gift. Therefore St. [Page 137] Iohn, when hee speakes of it,Ioh. 3.16. doth single and set it forth with an Emphasis, Sic Deus dilexit mundum, So God loued the world: whereupon Chrysostome saith, Sic Deus dilexit? Did God so loue the world? Chrysost. in Gen. ho. 27. Dic beate Iohannes, quomodo sic? tell vs, O blessed Iohn, how was that So? Euen that which followeth, So God loued the world, that he gaue his onely begotten Sonno, that whosoeuer beleeued in him, should not perish, but haue euerlasting life. Loe here the greatest gift that heauen could yeeld, or the earth desire. Blessed therefore be the Giuer, and blessed be the gift for euermore.
Thirdly, this giuing of Christ in the Sacrament, yeelds matter of instruction. For this gift of God to vs must stirre vp our hearts and hands to giue praise and thankes to him, and to study with the Prophet what wee should render to the Lord for this admirable benefit: yea,Ps. 116.12. seeing God hath not spared his owne Sonne, Ro. 8.32. but giuen him for vs to death, we should thinke nothing too deare for the testification [Page 138] of our thankefulnesse. We are bound by the mercies of God, Rom. 12.1. to giue vp our bodies a liuing sacrifice to him. Euen to consecrate our selues, our soules and bodies, and all that we haue and are, to his seruice, who hath vouchsafed vnto vs forth of his aboundant mercy, this inestimable gift to our exceeding comfort.
The fift action of Christ, and consequently of the Minister, is that which I call verball, as comprehending words of promise; This is my body which is giuen for you; This cup is the new Testament in my bloud, which is shed for you. In which our blessed Sauiour doth necessarily shew the vse & benefit of the Sacrament, performing therein the office of a carefull Physician, in preparing a medicine, prescribing to his Patient the vse, & shewing the vertue of it. Necessarily I say, for albeit the Sacraments are visible words, Aug. in John. tract. 79. yet must they also haue audible words annexed to demonstrate the vse of them; else will they be but dumbe shewes. [Page 139] Which president of Christs doth iustifie the practice of our Church, that appointed those words to be vsed in the deliuery of the Sacrament. If any man obiect, he knowes these things before; I answere that our weakenesse considered, we had need not onely to haue the vnderstanding informed, but the memory also reuiued, and the affections stirred vp for our better meditation of these mysteries. So that this stirring of vs vp by these words, may be like the Angels stirring the people of Bethesda,Ioh. 5.4. that the Sacrament may yeelde vertue for the cure and comfort of our soules.
In this verball action I will briefly explane the words. Concerning the first, This is my body, I haue shewed by conference of Scriptures, and testimony of Fathers, that the same are a tropicall speech, and import thus much, This is a figure, a signe, a representation of my body. In the other there are diuers tropes. First, where hee saith, This cup is the new [Page 140] Testament in my blood. Euery one knowes there is a metonymy of the subiect, the cup being taken for that which is in the cup.
Againe, there is another trope in the word Testament: For the cup or wine in the cup is the Testament, onely as Circumcision is the Couenant; that is, a signe of the Couenant. And indeede this Testament and Couenant are both one: and so the Hebrew word Berith, and the Greeke Diatheke doe signifie: For that which is called Berith, a Couenant;Gen. 17.10. is called Diatheke, Acts. 7.8 And Hieron. in Zach. 9.11. renders the word Berith. testamentū. And in his exposition he saith, Testamentisiue pacti tui. Heb. 9.10. Homers Illia. a Testament. The reason of this appellation ariseth partly forth of Sacramentall phrases, partly from of a reference and resemblance of Moses speech, when sprinkling the bloud, he calls it the bloud of the Testament.
Neither is this manner of speech a stranger to humane writers: For Homer calls their sacrifices [...], the faithfull leagues of their gods. But here it may be questioned why it is called the new Testament, [Page 141] or Couenant,Gen. 3.15. Gen. 17.2. Act. 10.23 seeing the same is very ancient, being made in Paradise to Adam, renewed to Abraham, witnessed by the Prophets, figured in the sacrifices? I answer, it may be called a new Couenant in diuers respects.
First, in regard of the matter, the one being a Couenant of works, the other of Grace.
Secondly, in regard of the manner, and so it is the new Couenant, as our Sauiour calls his precept of Loue, A new commandement.Ioh. 13.34 For as that commandement is called a new commandement, because it is newly reuiued, and more effectually vrged then before: so this Couenant may be called a new Couenant, because it is more plainely renewed, & more powerfully confirmed to the Church of God.
Thirdly, it is called the new Couenant, in regard of the Minister; for Moses was Minister and Mediator of the old Testament, being the seruant of God: but Christ is the Minister and Mediator of the new [Page 142] Testament, beeing the Sonne of God.
Fourthly, it is so called in regard of time, the one containing a promise, the other shewing an accomplishment thereof; the one premonstrating Christ to come, the other demonstrating him already come.
Fiftly, in regard of the new forme or ceremonies wherin it is set forth: Not in those legall types, as the bloud of Buls and Goates, but in the elements of bread and wine, which doe liuely represent the body and bloud of the Sonne of God as without spot.Heb. 9.11.12.
Thus the words being cleared; From hence we may infer, that seeing the Sacrament is called the Couenant of Christ, wee must haue the hand of faith to aprrehend it. For there is a mutuall relation betweene sides & foedus: Hes [...]. 5.2. as Assuerus holds out his golden Scepter, so Queene Hester must draw neere and touch the top of it; as God tenders to vs a Couenant of mercy, so wee must reach [Page 143] forth the hand of Faith to lay hold vpon it. Yea, this Couenant requires also the hand of obedience. For there must be a mutuall stipulation concurring betwixt God and man in this case. As God doth couenant with Abraham to be his all-sufficient God:Gen. 17.1. So Abraham must couenant to walke before God and be vpright. Now if we haue this hand of Faith to apprehend, and this hand of Obedience to demonstrate our apprehension, then happy and thrice happy are we,2. Cor. 1.20. all the promises and Couenants of God shall be to vs in Christ Iesus, yea and Amen.
Thus much for the actions of the Pastor. Now to the Actions of the people, wherein I will be briefe, in regard that what concernes them, is in some sort handled (by reason of relation) in the actions of the Minister.
The first of these actions is the taking of the Sacrament. This action is of great vse, and therefore mentioned by all the Euangelists.
It signifies our apprehending of Christ, with the merits of his death and passion. And indeed what auaileth the preparation and sanctification of the elements, if they be not receiued? Hence I obserue; first, that it is no arbitrary thing whether we receiue the Sacrament or not, seeing we are enioyned it by vertue of this precept, Take, eate. The Centurion said to our Sauiour, speake the word onely, Mat. 8.9. and my seruant shall be whole: Now Christ hath spoken the word, and commanded vs to take the Sacrament, therefore we should doe it. But here we may obserue (as it is in the speech of the Centurion) not onely Christs precept, but our benefit also, which is maruailous great. The seruants of Naaman said well vnto him,1. Reg. 5.13. If the Prophet had commanded thee a greater matter, shouldest thou not haue done it? how much more when he saith, Wash and bee cleane? So may I say, My brethren, if wee had onely Christs cōmandement, should we not obey it? how much more, [Page 145] when much comfort is to be obtained in obeying the commandement? The want of this taking in many may iustly cause the Prophets complaint,Esa. 6.47. There is none that stirred vp himselfe to take hold on thee. The wofull fruit of which neglect, we may obserue in the same place, when he saith, We doe fade like a leafe. Vers. 6. As the body must needs pine away without foode, and the leafe wither, without the Sunne and sappe to nourish it: so without laying hold vpon Christ, that vertue may proceed from him to be as foode and sap to our soules, they must needs decay and famish. That is a heauenly proclamation;Reu. 22.17 Let whoso will come and take of the water of life freely; but that is a heauy complaint, He came amongst his own, Ioh. 1.11. but his owne receiued him not. And this complaint falls as a iust reproofe vpon them, who refuse to take the blessed Sacrament.
Againe, here it must be remembred, that we bring the hand of Faith, when we come to the Table [Page 146] of the Lord. Our hearts and hands in receiuing of the Sacrament, must be like two buckets in a well, one going vp, when another is going downe. Whilest the hand of our bodies goes down to take the bread & wine, the hand of our soule must goe vp to Christ in heauen to lay hold on him. To which purpose St. Augustine saith well,Aug. in Ioh. tract. 25. Quid paras dentes? VVhy dost thou prepare thy teeth & thy belly? Prepare thy minde: Beleeue, & thou hast eaten.
Againe, in this case it is our duty to be as ready to giue as to take. As we receiue the blessings of God, so must we returne our praise & thanks vnto him. As the bird when shee takes a drop of water, lifts vp her head and her eyes: So we, when we taste of these mercies, must lift vp our hearts & hands with all thankefulnesse to our gracious God the giuer of all good gifts, and not be like the swine, which deuoures the acornes, but neuer lookes vp to the tree from whence they fell.
The second Action of the people is the eating of the bread, and drinking of the wine. This action also is very necessary, being very significant, as that which comprehends the particular applying of Christ to euery communicant. For as S. Austin saith,Aug. contra Faust. Mani. lib. 20. c. 21. This is the eating of Christ, the communicating of his Passion, with a sweet remembrance that his body was crucified, & his bloud shed for our sinnes.
To eate and drinke, is oft in Scripture phrase transferred from the body to the minde, as in the sixt of Iohn, Ioh. 6.53. Except you eate the flesh of the Sonne of Man, and drinke his bloud, you haue no life in you: and very fitly; for as our bodies are nourished by eating of corporall meates; so our soules are nourished by the spirituall feeding vpon Christ. Hence it comes to passe that Christ dwels in vs,Eph. 3.17. and we are made the Temples of the holy Ghost. For we abide in Christ, as S. Austin saith, when we are made his members, and he abides in vs, Aug. in Ioh. tract. 27. when we become his Temples.
Now this action, and the other doe meet with diuers corruptions in the Church of Rome, whose presumption discards her from being the Spouse of Christ. For she is still tampering with his ordinances, abolishing what he hath ordained, and establishing what her selfe hath deuised: which is no lesse then to aduance her selfe in wisedome and authority aboue the Sonne of God.
What ground of Scripture hath she for her idolatrous adoration? the Sacrament was ordained to be taken and eaten, not to be adored. What warrant hath she to make the Priest the onely actor, & the people meere spectators, in the celebration of the Sacrament; seeing that taking and eating are the consequents of Consecration? What an absurdity is it to inuite men to a banquet, and not suffer them to taste a bit? Doth she not in witholding from the people the participation of the Sacramēt, bring vpon them that iudgement inflicted vpon the incredulous ruler, who did [Page 149] onely see the plenty prophecied of by Elisha, 2. Kin. 7.19 but did not eate thereof?
The Councell of Trent would wish that those who are present should alwayes communicate,Concil. Trid. sess. 22. c. 6. that they might thereby receiue more fruit by the Sacrament. But either they dissemble in this wish, or else their people are very disobedient in their practice; that amongst so many as are vsually present at their Masses, none of them should haue care to communicate.
Againe, these actions of eating and drinking doe giue a wound to their carnall presence. For as they are fit actions for bread and wine; so are they; altogether vnfit for flesh and bloud.Aug de doct. Christ. lib. 3. cap. 16. Therefore Saint Austins rule is good, Si Locutio sit flagitium iubens, &c. If there be a speech in the Scripture which commandeth some wicked act, it is a figuratiue speech; and he giues his instance euen in this eating and drinking the body and bloud of Christ. If this speech were [Page 150] not figuratiue, the act were odious, for it is more horrible and inhumane to eate mans flesh then to kill it, Aug. contra aduers. leg. & Prophet. li. 1. cap. 9. to drinke mans bloud then to sheade it. Those therefore which hold this carnall eating of Christ, are as senselesse as the Capernaites, as cruell as the Canibals: Tis no great mar ell that these men bee so inhumane to kill their King, who are so barbarous as to eate their God.
That euasion of the Catechisme of Trent, is too poore a couer for this foule corruption. It was Gods especiall prouidence, that the body and bloud of Christ should not be eaten and drunken in their kindes, because humane nature abhors it. For what doe they else in this, but with the lewd woman in the Prouerbes,Pro. 30.20 if they can carry it closely, wipe their mouthes and say, Haue we committed iniquity?
But to leaue matter of controuersie, and conclude this point; let euery one haue care when he eates the blessed Sacrament, to apply Christ [Page 151] to his soule effectually, and to say with Thomas, My Lord and my God. Ioh. 20.28. For it is not enough to haue a soueraigne cordiall, except it be receiued; It is not enough to know that the death of Christ is meritorious, except it be applyed: therefore wee must apply Christ to our soules in the Sacrament,2. King. 4.34. as Elizeus applyed his body to the dead child, that we may haue life and comfort thereby. Iosephs feasting of his brethren (no doubt) was very acceptable:Gen. 43. but this our Sauiours feasting of vs is farre more comfortable: they did but feed their bodies, we doe refresh our soules. Wee haue cause to celebrate this festiuity with much ioy, if wee come with sanctified hearts. For neuer was the honycombe so comfortable to fainting Ionathan, 1. Sam. 14.27. as this Sacrament will be to our fraile and fainting soules.
In a word, remember that this eating is more then a bare receiuing of Christ: It imports a sound incorporating, and requires that we as good [Page 152] Cyons be ingrafted into him, not to be remoued.Aug. ad Pan. epist. 59. This is votum maximum, our greatest vow (as St. Austin saith) that when we receiue the Sacramēt, we will constantly abide in Christ. And as he saith elsewhere, alluding to the two Disciples, who by their importunity caused Christ to stay with them,Aug. Serm. de temp. 140 Tene hospitem, si vis agnoscere Saluatorem, Let Christ be thy guest, if thou wilt know him to bee thy Sauiour. Let him dwell with thee, and euer haue a roome in thy heart: so shalt thou be sure to haue thy habitation, and dwell with him for euer in the heauens.
THE FIFT Sermon. The finall Cause or End of the Sacrament.
1. COR. 11.24. Doe this in remembrance of me, &c.
WEE are now come to the finall cause or end of the Sacrament; which though it be the last in action, is the first in intention:Aug. Ch [...] aduers. legi [...] lib. 2. cap. 6. for finis est propter quem fiunt omnia. It is the first mouer to all the other causes, like the plummets [Page 154] of a clocke, which sets all the wheeles on worke, and giues both entrance and continuance to their motion. As the skilfull Archer shootes not at random, but hath his eye vpon the marke, and the carefull Sayler propounds to himselfe the wished hauen: So the discreete Christian must so guide his actions, that by no meanes hee neglect the end. And surely the neglect thereof doth precipitate most men into many miscries and iniquities:Pro. 14.12 for there is a way that seemes good to a man in his owne eyes, but the issue thereof is death. Thus many a faire path leades into a dangerous pitte, and men through inconsideration are carried forward in their actions, like the siluer streames of a swift riuer, which runnes speedily, and falls sodainly into the brackish Sea. How vnseemly is it for a man indued with a reasonable soule, to be like the horse & the mule which haue no vnderstanding, Psa. 32.9. but are onely led by sense, and rush giddily into the battell? Ier. 8.6. As the Forme [Page 155] giues being, so the end tends very much to the well beeing of our actions, and is a great stickler either in the approbation or reprehension of the same, as Saint Austin shewes against the Manichees, and therefore demands of them, Quo fine faciatis? Aug. de mor. Man. 1. 31. Hence it is, that diuers men may concurre in one and the same action, yet in respect of their seuerall ends and tendments, that may bee lawfull and lawdable in one, which is culpable in another; as St. Augustine doth demonstrate in the Passion of our Sauiour, in which Almighty God, the Iewes and Iudas had their seuerall hands; but God intending it in loue to redeeme the world;In re vna quam fecerūt, causa nō vna est oh quam fecerunt. Aug. Ʋincē. epist. 28. Iudas forth of a couetous humor to fill his purse, and the Iewes out of their malice to bee reuenged, that which was gracious in our mercifull God, was odious both in perfidious Iudas, and the malicious Iewes.
This obseruation yeelds a checke to the inconsiderate Christian, whose hand is in the action before the eye [Page 150] to the end.1. Tim. 3.1 He that desires the office of the Ministery, desires a worthy worke. But if hee vndertake that function onely to support his estate, and being possessed with a dumbe spirit,1. Cor. [...].10. betake himselfe to rest, there is a fearefull woe belongs to him. Magistracie is a place very honorable;Rom. 13.1. Psa. 82.6. but if it be sought after onely to heap vp riches, or to hunt after honor, and not doe good by the execution of iustice, the end is extremely peruerted.
Did not the Pharises, through those hypocriticall ends they propounded to themselues, lose the glory of those worthy duties of fasting, prayer,Mat. 6.2, 16. and almes? And are not the Papists workes extremely stained with the end and intention of merit? And surely, it may iustly be feared, that many lose the sweet comfort of the blessed Sacrament, whilst they come to it for fashion, feare, custome, company, or other by-respects. As the Master of the feast propounds that to his guests,Mat. 22.12. Friend [Page 157] how camest thou in hither? So will Christ Iesus one day question euery Communicant, Friend, wherefore camest thou in hither? Then happy shall that Christian be, who can answere forth of a sincere heart, Lord, I came to be put in remembrance of thee, and to see a liuely demonstration of thy death and Passion: that so my faith might be strengthened, sinne weakened, and the graces of Gods holy Spirit confirmed, and augmented in me.
Now the end of receiuing the Sacrament is set forth by the Apostle.
First, in generall; Doe this in remembrance of me.
Secondly, in particular: As oft as you eate this bread, und drinke this cup, you shew the Lords death till he come.
Here a question meetes vs in the first words, namely, what our Sauiour meanes when he saith, Doe this? Rh [...]m. Annot in Luke 22. [...] 19. The Rhemists say, that in these words, the holy Sacrament of orders is instituted, because power and commission to doe [Page 158] the principall act of priesthood is giuen to the Apostles: that is, to offer vp the body of Christ in sacrifice. But is this the principall act of Priesthood, to offer the body of Christ in sacrifice? Behod how they doe deiect the office of a Minister, making it inferior to diuers mechanicall trades. For, whereas there is scarce a trade so meane, but a man must haue much time to learne it; he is very simple, who in a few dayes cannot attaine to this Art of sacrificing. For the greatest difficulty is the turning and winding of the body, and the acting of diuers ridiculous and antike g [...] stures. No maruaile though it grew into a prouerbe amongst them, He is good enough to make a Priest.
Iob. 33.23 Elihu in Iob makes another matter of the office of a Minister, when he saith, Scarce one of a thousand is found to be a fit Messenger from the Lord of Hosts.2. Cor. 1.16. St. Paul held it to be of a higher nature, and requiring excellency of gifts, when he demanded, Ad haec quis idoneus? VVho it [Page 159] sufficient for these thing? But what doth [...], signifie Sacrifice this? This is such an interpretation as neuer was heard of.
The learnedest amongst the Papists doe truely confesse,Greg. Valentom. 4. dist. 6 qu. 8. pun. 5. that these words haue relation only to the precedent actions in the Institution; but in those there is no one sillable of sacrificing. Yea Bellarmine himselfe expounds the words thus, Doe this, Bella. de Eucha. 4. 16. Et li. 1. cap. 19. that is, Take, consecrate, and deliuer it to others, as you see me doe.
And indeed it is remarkable that in the new Testament, our Sauiour and his Secretaries, haue continually distinguished the Ministers of the Gospell, from the Legall Ministers, both in name and office, appropryating to them in the Law, the title of Priests, and the office of sacrificing; but neuer ascribing either that name or seruice to the Ministers of the Gospell. The words therefore import thus much, Celebrate this Sacrament, according to the president I haue left you, & to that end, [Page 166] namely,Psa. 111.4. in remembrance of mee. The Lord hath made his wonderfull workes to be had in remembrance, saith the Psalmist.
Surely, all the workes of the Lord are worthy of remembrance, but some aboue others are worthy to be remembred and admired. Amongst others, our happy deliuerance by the death and Passion of our blessed Sauiour, is both admirable & comfortable. But it may be said as Salomon speakes of deliuering a besieged Citie;Eccle. 9.15 There was found in it a poore and wise man, who deliuered the Citie by his wisedome, but no man remembred the poore man. Aug. contra Acad [...]m. li. 2. cap. 9. The memory ofttimes becomes insida custos cogitationum, a bad recorder of diuine fauours. And whereas it should be like the Arke, that held the holy things, it is rath [...] like the Sine, which lets goe the flowre and retaines the branne. Holy and heauenly matters are let slippe, when carnall and earthly are remembred.
Therefore the Lord Iesus, for the [Page 161] helpe of our bad and brittle memories, hath commanded vnto vs the celebration of the blessed Sacrament, saying, Doe this in remembrance of me.
So that this Sacrament must be celebrated in remembrance of Christ, like the pillar that Ioshua erected,Iosh. 4 9. in memoriall of that wonderfull passage ouer Iordan. And like the Omer of Manna, that the Lord appointed to be kept in remembrance of the miraculous feeding of the Israelites in the wildernesse.Exo. 16.32
This being the end of the Institution, namely, the remembrance of Christ, we haue need to search our hearts, and cause no doubt to bewaile our wants, who neither without, nor with this memoriall doe so fruitfully and effectually remember our Sauiour as we should.Exo. 13.3. The children of Israel had a charge, that they should remember the day of their deliuerance out of Egypt, and the maruailous prouidence of God,Exo. 12.1.13. in protecting them from the stroke of [Page 162] the Angel; yea, for the better remembrance of those mercies they had the Passeouer: yet is it said in the seuenty eight Psalme, that they remembred not his hand, Psa. 78.42. nor the day that he deliuered them from the enemy: and who doth not condemne their ingratefull forgetfulnesse of so great benefits? But if we cause our cogitations to retire vpon our selues, and consider the vnspeakable mercy of Christ, in deliuering vs from eternall condemnation, aad his gracious goodnesse in ordaining this memoriall of our deliuerance, I doubt not but we shall find greater cause to tax our selues for our vnkind forgetfulnesse, whilst it may be said of vs, as the holy Historian saith of Pharaohs Butler,Gen. 40.23 yet did not the chiefe Butler remember Ioseph, but forgat him.
When our Sauiour told Peter that he would deny him,Mat. 26. Peter promised confidently that he would not, but afterwards, hauing through humane frailty done it, when the Cocke did crow, he remembring the words of [Page 163] Iesus, went foorth, and wept bitterly.
Behold, my brethren, haue not we as iust cause to mourn for our shamefull forgetfulnesse, who notwithstanding these remembrances, doe neglect these great mercies, which we should locke and lay vp in our hearts like rich Iewels, and keepe them safe as soueraigne preseruatiues?
If a King hauing ransomed a captiue, should giue him a peece of plate, and wish him when he drinks therein to thinke vpon the fauours hee had done him: how vnworthy were that captiue of this fauour, if hee should forget him? Loe here, our King of Peace hath deliuered vs from a miserable captiuity, and hath giuen vs the Cup of saluation, requiring vs when we drinke thereof to thinke vpon him. Oh how vnworthy are we of this great mercy, if we will not remember him? We may well say in the Psalmists words,Psa. 137.5, 6. If I forget thee, O my Sauiour, let my right hand forget her cunning. Yea, if I doe [Page 164] not remember thee in thankfulnesse, let my tongue cleaue to the roofe of my mouth.
Iustin. li. 5.The Athenians enacted Legem [...], a law of obliuion: but here Christ hath ordained Legem [...], a law of remembrance. We should oft times haue Christ in remembrance, but especially when we come to the Sacrament, hee should be the matter of our meditation.
L [...]k. 22.42 Lord remember mee when thou commest into thy Kingdome, saith the penitent malefactor, and Christs answere is, This day thou shalt be with me in Paradise. So let vs carefully and fruitfully remember Christ, when we come to the blessed Sacrament, and then we may be assured, he will remember vs now he is in his Kingdome.
But how shall we remember him fruitfully? Not by oathes and blasphemies, not by execrations and cursings: not to cherish presumption in our selues; for thus onely doe some remember Christ.
Some alas, haue the name of Christ very sildom in their mouthes, but when they sweare by him; some sildome haue him in their minds, but when they do vainely presume vpon him. But miserable & wretched men they are, who thus doe turne, the grace of God into wickednesse. Which take boldnesse to sin,Rom. 6.1. because grace hath abounded, and so make a poyson of a Mithrydat. But let vs so remember Christ, that the remembrance of him, may be a preseruatiue against sinne, by considering how deare it cost him to redeeme vs; and if wee haue fallen through frailty, that it may be a restoratiue; by remembring that hee is a gracious Aduocate,1. Ioh. 2.1. and the propitiation for a penitent sinner.
Let vs remember the basenesse of his birth to humble vs, the painefulnesse of his life to make vs diligent in his seruice, and the bitternesse of his death to confirme our patience. Let vs depend vpon him both in health & sicknes, in life and [Page 166] death. In health let vs remember him as a mercifull Redeemer, in sicknesse let vs thinke vpon him as a gracious Comforter. In health let vs say with the Spouse in the Canticles,Can. 1.7. Shew me, thou whom my soule loueth, where thou feedest, for why should I be as one that turneth aside to the flocks of thy companions? In sickenesse let vs with Bartimeus cry vnto him,Mar. 10.48 Iesus thou Sonne of Dauid haue mercy on mee. And in the houre of death, let vs with blessed Steuen, commend our soules into his hands, saying, Lord Iesus receiue my spirit. Act. 5 9 Loe, this is a fruitfull, this is a blessed remembrance of Christ.
And so much for the end in generall: now to the end in particular, verse 26. For as oft as you eate of this bread, and drinke of this cuppe, you shew the Lords death till he comes.
These words as oft are here twice vsed, and there may be diuers reasons for the same. First, to put a difference betweene the Passeouer and the Supper. The Passeouer was celebrated [Page 167] but once a yeere, and at one certaine time of the yeere; but the Supper of the Lord may be administred many times, and at any time of the yeere.
And herein also this Sacrament differs from Baptisme, which is only once administred, and not iterated; and reason, for as it is sufficient that we be once borne into the World, but necessary that wee be often fedde: so is it sufficient, that wee doe once receiue Baptisme, the Sacrament of our new birth, but very expedient that wee oft receiue the Eucharist, the food and nourishment of our soules.
Secondly, as these words may serue to distinguish betweene this and the other Sacraments: so may they also very aptly carry with them an intimation of receiuing often. First, in that the Apostle saith not, [...], when, but [...], how oft soeuer, which implyes an itteration. Again, the word being before vsed, and here againe repeated, cannot but import [Page 168] an often receiuing of the Sacrament.
But here it may bee questioned, how oft a man is to receiue the Sacrament?Chrys. in Tim. hom. 5. For answere whereunto I might say with Chrysostome, The Apostle hath not limited this Sacrament with any obseruation of time. But for further resolution, we will consider; First, the practice of Antiquity: Secondly,Hier. ad Lucin. Ambr. de sacr. li 5. c. 4. Chrys. in 1. Cor hom. 28. Aug quaest. dogm. q. 53. the rules of Direction grounded on reason. We read that in the Primitiue Church, both the East and Westerne Congregations vsed to celebrate and receiue it euery day; afterwards euery Lords Day: to the which practice S. Austin, or whoso [...]uer was Author of the Dogmaticall questions, doth exhort. Afterwards it came to once a moneth; but deuotion waxing euery day colder then other,P. Lumb. sen. 4. dist. 12. it was decreed, that euery one should receiue it thrice a ye [...]re, which was somewhat tolerable; But Rome, who brags of h [...]r renowned & neuer-failing Faith, doth in this particular shew a glimpse of [Page 169] her Apostasie, and giues euident demonstration of her want of zeale & deuotion. For the Councell of Trent is faine to come to saltem semel in anno, Concil. Trid. sess. 23. can. 9. to require that at least once a yeere the people receiue the Sacrament
But in this variety of practice, we must for our better guidance obserue the circumstances of necessity, conueniency, and vtility. For the first, tis true that we haue daily neede of the remembrance of Christs death, and consequently of the Sacrament. As our bodies haue daily neede of nourishment by our corporall food, so haue our soules by our spirituall. Yet must not this be the onely guide or ground of our receiuing; but we must also haue respect to conueniency. For seeing there is required a due and diligent preparation for the receiuing of this Sacrament, the same must moderate our necessity: so that we should as well look to our fitnesse, as our need. But yet in the third place, the due consideration of [Page 170] the inestimable benefit and comfort we obtaine by receiuing the Sacrament, must stirre vs vp, so oft as with conuenience we may, to bee partakers of this blessed banquet; that if it were possible, we might euery day be fit to communicate, as St. Ambrose doth exhort:Sic viue, vt quotiaie merearis accipere. Ambr de sacra. l. 5. c. 4 That so we may, as neere as our fraile nature will permit, resemble those bless [...]d spirits, who are exercised incessantly in singing Halleluiahs without wearinesse.
But it is obiected, that as familiarity breedes contempt: so, frequent receiuing may cause a disestimation of the Sacrament.
To which I answere. First, it is not like, that what God hath ordained as a meanes to increase and kindle zeale, should bee a cause to coole or quench it. And if it be an occasion onely, diuine ordinances must not be neglected for humane corruptions.
Secondly, albeit amongst some men much samiliarity hath this effect; [Page 171] yet it is not so amongst those who are wise and intimate: for their daily familiarity confirmes their bond of loue.
Thirdly, though we may weary men by often comming to their tables: yet the often we come to the Lords Table, the better welcome wee are, so that we come prepared; without which preparation, I say not once a yeere, but euen once in our liues is too oft. Therefore Saint Chrysostome speaking of some who once a yeere would be sure to come (whether prepared or vnprepared) because of the festiuall time,Chrys. ad [...]op. Antioh hom. 64. doth iustly checke them, and cry out thus against their practice, O consuetudinem, O praesumptionem! O euill custome, O vise presumption! In a word, Satan will endeuour to keepe vs both from preparing, and communicating: but we ought so much the more diligently to stirre vp our selues, to preparation and receiuing the Sacrament.
Thus hauing satisfied that qu [...]stion [Page 172] concerning the time, wee will now consider the particular end of celebrating the Sacrament, which is the shewing of Christs death, as his death is an Epitome of the Gospell. Neuer did God set so remarkable remembrances vpon any thing since the foundations of the world were layd, as he hath done vpon the death and Passion of our blessed Sauiour; the heauens were darkened, the earth trembled, the graues opened, the vaile of the Temple rented, the dead were raised; and therefore it is no maruell, that he hath ordained the Sacraments for a memoriall thereof to the end of the world. Now as men who haue payed debts in diuers particular summes, will be carefull for their discharge, to keep the particular acquitances: So euery part of Christs death beeing as a particular acquittance for the debt of our sinnes, it will be very expedient for vs to take notice thereof, and to lay them vp carefully in our hearts for our comfort.
When we speake of the death of Christ, we must not consider it as the expiring of his soule onely: but his death with all the concomitants of his Passion. And though his whole life was a continued passion; yet will I onely obserue those things which he suffered the night that he was betrayed, and the day that he was crucified. And this I will consider in fiue generall passages, as it were fiue tragicall Acts, hauing in them many dolefull Scenes. 1. His agony in the garden. 2. His apprehension in the same. 3. His appearing before the high Priest. 4. His arraignement before Pilate. 5. His execution at mount Caluary.
It commonly falleth out,1. His Agony. that before a great storme, the heauens are obscured with clowds, and the skies ouer-cast with a melancholy darkenesse: So before the storme and tempest of our Sauiours extreme troubles, sorrow and heauinesse doe ouer-shadow his soule, not suffering the Sunne of comfort to shine vpon [Page 174] the Sonne of righteousnesse. [...] Mat. 26.37 Mar. 14.13 1. The Euangelists say, that when he came into the Garden of Gethsemane, he began to be sorrowfull, and grieuously troub [...]d and amazed; so that himselfe complained, [...] Mat, 26.38 My soule is very heauy [...]en vnto a [...]ath.
Is it not strange, that hee who is the onely comfort of euery Christian soule, should haue his soule so sorrowfull, troubled and amazed? Yea, 2. such was his extensiue and intensiue feare and sorrow, that hee intreated his Disciples to tarry there and watch with him. Mat. 26.38
Great was the discomfort of Naomi, vpon the losse of her husband, and her sonnes, yet not so great, but that she could want the company of Ruth, Ruth. 1.15. yea perswade her to depart: But so great is the discomfort of our Sauiour, that he cannot tell how to want the comfort of his Disciples. 3. How grieuous this conflict, and how bitter this cuppe of affliction was,Mar. 14.35 Heb. 5.7. may appeare, in that he cast himselfe prostrate on the earth in prayers [Page 175] and supplications, with teares and strong cryes that the cup might passe, & 3. times he ingeminates that petition, Father, if it be possible, let this cup passe. 2. Sam. 12. Yet can he not heare of Nathans Dominus transtulit; the Lord hath taken away the cup of affliction; but rather Iobs Dominus abstulit, Iob 1. the Lord hath taken away his comfort. If the beginning of the cuppe be so irkesome, Lord, how bitter will the bottome be? 4. The greatn [...]sse of Christs horror and heauin [...]sse was manifested by a miraculous effect, the like was neuer heard of, that is, his sweating drops of bloud, yea those drops were not guttae, [...] Lu. 22.44. but grumi, not small drops, issuing forth of the subtill pores, but great ones, and that not sparingly, but euen running downe to the ground. Whereas the bloud, in the case of f [...]are & sorrow,Non solùm oculis, sed membris omnibus fleuisse videtur. Bern hebd. pavos. s [...]rm. 4. should haue had recourse to the heart as it were the center and the castle: contrary to the course of nature, it disperseth it self through the dilated pores; so that, not onely the eyes of [Page 176] Christ did weepe, but all the parts of his body did weepe teares of bloud. It was a heauy doome vpon Adam, considering his former happy estate, In the sweat of thy face shalt thou eate bread: Gen. 3.19. But here is a farre more dolefull doome vpon our Sauiour, considering his excellent and innocent condition. In the sweat of bloud thou shalt redeeme the world. 5. Our Sauiours sorrow is much aggrauated by the Disciples drowsinesse, who though they were awaked by him, and desired to watch with him, doe sleepe againe and againe, which caused that sorrowfull and emphaticall expostulation, VVhat, could you not watch with me one houre? What, not with mee, who day and night haue beene conuersant with you, and alwayes ministred comfort to you? what, not one houre, in my greatest need of the comfort of your company? surely I would neuer haue d [...]sired you any more to watch with me. Here, if our meditations did watch a little longer in the view of this [Page 177] agony, the time might very profitably be spent; but we must proceed to his apprehension.
In this turbulent act,2. His Apprehension. let vs first obserue to whom he is betrayed, & that Christ himselfe tells vs, The Son of man is deliuerd into the hands of sinners, that is, sinners [...], most wicked & flagitious sinners: & could they be better, who were not afraid to imbrue their hands in the bloud of the most Innocent? It is no small disparagement for a Nobleman iniuriously prosecuted for rebellion, to be apprehended by an enemy being a man of meane quality:Phil. 2.6. yet our harmelesse Sauiour being in his diuine nature equall with God, and in his humane, descended of the bloud Royall of Iuda, yeelds himselfe into the hands of most malicious miscreants, his base aduersaries.
2. Consider by whom he is betrayed: and it is by his owne seruant, one of the twelue, Luk. 22.47 as Saint Luke speakes, a Disciple in ordinary, hee becomes the captaine of this wicked [Page 178] crue. If it had beene an enemy, he might more easily haue borne it;Psa. 55.12. but being done by a familiar friend, it was intolerable. Where a man expects faithfulnesse and duty, there to meet with treachery and villany, it must needs be a great griefe. And this is added to make vp our Sauiours griefe, and the traytors villany, that he couers his treachery with a vizard of kindnesse, which makes Christ say passionatly,Luk. 22.48. Iudas, betrayest thou the Sonne of man with a kisse?
3. The price for which Christ was sold, is very base, onely thirty pieces of siluer.Lactan. Inst. lib. 3. cap. 5. Seneca censured Anyceris as a man that vnderualued Plato, because he redeemed him for eight sestertijs. But how much is our Sauiour dis-esteemed, who is sold for thirty pieces of money?
4. Consider the manner of their assaulting our Sauiour; who, to fasten some colour of a disgracefull imputation vpon him, came forth with Lanthornes and staues as it were to a thiefe. What, is Christ become [Page 179] some heynous malefactor? Behold, all the world cannot say blacke to his eye. What, will hee offer violence? Surely hee so layd by his diuine power, that he might say with Dauid, Are you come forth to hunt a flea, or pursue a Partridge? 2. Sam. 26 Here Chrysostomes dilemma against Herod is good:Chrys. opus imper. hom. 2. What needs such a band of armed men come forth against him, if he will vse no violence? or if hee will exercise his power, what can such an army doe to him, who can bring to his ayd twelue Legions of Angels?Mat. 26.53.
5. Consider their madnesse, that being stricken to the ground by the voyce of Christ, and suffered to rise without the least harme, yet offer to binde him, who was able farre more easily to haue broken these bands, then Samson did the cords of the Philistins. But Nectuntur vincula, tenetur iastitia. August. Ge. 42.24. As Simeon did voluntarily suffer himselfe to be bound for his brethren; so did our Sauiour for vs sinfull wretches, and [Page 180] to be led as a Lambe to the slaughter.
6. Consider the place whither they lead him as it were in triumph, euen to the high Priests Palace, the house of his sworne enemy. Alas, what peace or safety can the innocent Lambe haue in the denne of the rauening Wolfe, and the roaring Lyon?
Mar. 14.50Lastly, consider that all his Disciples flye and forsake him, both Peter who had promised to die with him; and Iames and Iohn his kinsmen,Mat. 20.22 who professed their ability to pledge him in the cuppe of persecution. Where promised and expected comfort fayles, it causeth much perplexity.
But let not vs so leaue our Sauiour with his Disciples, but follow him with our meditations to the high Priests hall.
3. His ap [...]e [...]ring be [...]ore the chiefe Pri [...]st. 2. Reg. 25.6.It was no small part of Zedechias misery, that he being a mighty King, was carryed to Riblah, there to be tryed before the King of Babylon. And is it a small matter, that Christ [Page 181] being the King of Kings, must bee conuented before Annas, Caiphas, and such other caitifes? What indignity is this, that he who is the Iudge of all the world, must stand before the tribunall of sinfull wretched men?
Here first consider, that in the high Priests presence, which should haue beene the sanctuary to the innocent, euen for a modest answer, hee is iniuriously smitten by one of the high Priests seruants. Doubtlesse, if one in anger had smitten the high Priests dog in that place, he should haue smarted for it.
2. Consider how they seeke and suborne false witnesses to accuse Christ, who though they agreed in their euidence, like Samsons foxes with fire-brands in their tayles: yet their accusations are accepted against our Sauiour.
3. Consider how the high Priest charges him with no lesse a sin then blasphemy, a sinne which the soule of Christ did abhorre.
[Page 182]4. Consider how the gracelesse Souldiers, when they see the furious behauiour of the high Priests, doe play their prizes. First they mocke and scoffe him:Luk. 22.63 65. Iudg 16.25 an iniury hardly indured by any ingenuous man; and that which stirred vp Samson to great indignation: but Christ might say,Psa. 22.6. I am a worme and no man, a reproach of men, and despised of the people. Chrysost. Againe, Tam factis quàm verbis furorem explent; as they scoffe him with their tongues, so they buffet him,Mar. 14.65 Mat. 26.27 some with their hands, some with their fists, some with their rods.
5. To this cruelty they adde a great indignity; for they spet in his face.Num. 12.14 Deut. 25.9. This hath euer beene counted a matter of great disgrace, as both the Scriptures & experience teaches: but to spit in that face which the Angels doe desire to behold, was an intolerable iniury.
And againe: 6. They scoffe him in his Propheticall office; for blindfolding him,Mat. 26.68. they strike him, & then [Page 183] bid him prophesie who strooke him. We reade that the man of God tooke so to heart the mocking of little children, that he curst them in the name of the Lord,2. King. 20.23. so that they were torne with Beares. How much more iustly and easily might the Son of God haue inflicted the like iudgment vpon these gracelesse men? but behold, his reuenge is patience and silence.
The Prophet Dauid saith, Heauinesse may indure for a night, 4. His arraignment before Pilate. Psa. 30.5. but ioy commeth in the morning. But alas, our Sauiour findes not this; for hauing all the night beene wrestling with the terrors of death, & vexed by the abuses of the degenerate Iewes, he is in the morning brought to his arraignment before Pilate: Mat. 27.2. where though they can fasten no iust accusation vpon him, yet they forge and suggest diuers.
1. They charge him to be a peruerter of the people, whose time was wholly spent in conuerting them; they charge him with disloyalty, in forbidding Caesars tribute, whereas [Page 184] his practice confuted them.M [...]t. 17.27 They accuse him of ambitious aspiring to the Kingdome, albeit he vtterly disclaimed that honour.Ioh. 6.15. Ioh. 18.36.
2. Consider that Pilate being vrged in Conscience to fauour Christs apparent innocency, and yet being also pressed with the malicious and clamorous importunity of these men, is glad to ridde his hands of him, and send him to Herod.
3. It is said, that when he comes before Herod, Luk. 22.10.11. the chiefe Priests vehemently accused him: Herod set him at naught, and his men of warre mocked him, and so they sent him backe to Pilate, where againe he meetes with all disgrace and despight that malice can deuise.
4. Consider that hee is so disesteem'd, that Barrabas a theefe and a murderer is preferred before him, and pardoned when Christ is punished.
5. Consider how he is despightfully scorned, and pittifully scourged by the mercilesse souldiers, and how [Page 185] disgracefull and paineful instruments of scorne doe to meet together; for they put vpon his holy body a purple robe,Vestis purpurea, Corona spinea, Arundo vacua. Mat. 26.29 Mar. 15.17 plat vpon his tender head a Crowne of thornes, and giue him in his hand a hollow reede, in stead of a regall scepter, & so they scoffe him in his kingly office.
6. Consider that when Pilate, though a partiall man, mooued with compassion, desires by all meanes to mitigate the wrath, and qualifie the rage of these violent men, brings forth Christ, hauing his body dyed into a Crimson colour with bloud, & his head pierced with the sharpe thornes, supposing it impossible, but that the view thereof must needes stirre them vp to compassion: they whose tyger hearts were harder then the nether milstone, cry out like hell-hounds, Crucifie him, crucifie him.
This cannot but grieue our Sauiour to see their hellish fury, but how much more doth it wound his compassionate heart, to hear them powre [Page 186] forth that fearefull execration vpon themselues,Mat. 27.25. His bloud be vpon vs, and vpon our children.
7. Consider, when neither the innocencie of Christ, the pleading of Pilate, nor the former cruelty of the Iewes could suffice; Malice being the Accuser, Rage the Prosecutor, and Partiality the Iudge, hee is condemned to death.
Lastly, when our Sauiour had exhausted his spirits, and spent his strength, by the paines of his body, the sheading of his bloud, and the anguish of his soule, they layd vpon his feeble shoulders a ponderous Crosse, and so led him away to be executed.
5. His execution.Here consider first, whither our Sauiour goes; not to mount Tabor there to be transfigured, but to mount Caluary to be crucified: a place full of st [...]nch, by reason of the bodies of men that had beene executed there: too soule a place for so sweet a sacrifice.
2. What death must he die? The [Page 187] most painefull, shamefull, and accursed death they could deuise. The most painefull, in that his hands and feet must be pierced, and all his body distended on the Crosse; the most shamefull, in that he is lifted vp naked in the view of that great confluence of people, and so is made, as the Apostle speaketh,2. Cor. 4.9. Aspectacle to to the World, to Angels, and to Men. The most accursed, for this death onely was liable to that legall curse, Cursed is euery one that hangeth on Tree. Gala. 3.13.
3. Consider the cold comfort they affoord him: for when hee thirsts, they giue him a bitter Potion, gall, mirrh, and vineger to drinke.
4. To shew their great despight, and to worke him the more disgrace,Mat. 27.44 Luk. 23.39 they placed him between two notorious malefactors, both which beganne, and one of them continued to rayle vpon him.Mat. 27 39 So did the rascall people that passed by, wagging their heads, with bitter [Page 188] scoffes, and disdainfull reproches.
If euer pitie be to be shewed, it is in the case of misery; but Christ might truly take vp those words of the Psalme,Psa. 69.21. I looked for some to haue pitie on mee, but there was none. For the Rulers, Souldiers, people, malefactors, and all the wicked rabble, doe scoffe, reuile, and raile vpon him, without measure, without mercie.
Lastly, the most euident and admirable demonstration of our Sauiours extreme dolor and distresse, is his dolefull complaint, and wofull out-cry,Mat. 26.46 My God, my God, why hast thou forsaken mee? Here were frightings and terrors, that caused this pittifull complaint.
There was more in this death of Christ then any mortall eye could see, more then all the men & Angels in heauen and earth were able to suffer. Well might the ancient Fathers take vp that cōplaint of the Church, and apply it to this purpose; Haue you no regard all you that passe by? Lam. 1.12. behold [Page 189] and see, if there be any sorrow like my sorrow. But let not vs (my brethren) slightly passe by this sorrow, this death, this Passion of our Sauiour Christ. If we doe, we are most vnworthy to haue any interest in it, any benefit by it. And that we may behold and consider it, the blessed Sacrament was ordained. For as oft as you eate this Bread, and drinke this Cup, you shew the Lords death till hee come.
Loe, thus you haue heard of the Finall cause or end of the Sacrament, namely, the remembrance of Christ, and the shewing of his death. Yet are not these the vltimus terminus of this Action: But are amongst those subordinate ends, by which, Aug. de Tri. lib. 11. ca. 6. as by certaine steppes, we attaine to eternall felicitie. As one riuer begetteth many streames; so is it in this case. For hence we haue our faith confirmed, sinne weakened, the grace of GOD augmented in vs, and eternall life sealed vp vnto vs.
St. Cyprian shewes, that the Martyrs [Page 190] in the Primitiue Church were wont,Cypr. lib. 1. epist. 2. when they appeared befors the cruell Tyrants, to receiue the Sacrament, that they might thereby be strengthened with the spirit of Fortitude.Aug. in Ioh. Tract. 27. And Saint Austin saith, that the Sacrament gaue courage to Saint Laurence to vndergoe martyrdome.
Againe, the Sacrament is a notable meanes ro demolish and raze the foundation of sinne, by reason of a perswasiue and operatiue property. A perswasiue; for it will suggest this meditation to a Christian heart, Shall my Sauiour dye for my sinnes, and shall not I dye vnto sinne? Shall I cherish those sinnes that were the death of my Sauiour?
An operatiue; for Christ Iesus being receiued into the soule, will be as a good corrosiue to eate out the dead flesh of our corruptions. Therefore Cyprian calls the Sacrament,Medicamentum ad sanadas infirmitates. Cypr. de Caen. Dem. Physicke for our infirmities. Againe, it is a powerfull meanes to cherish and increase the graces of [Page 191] Gods holy Spirit in vs; for it is as a conduit pipe, which being set to the fountaine of Grace Christ Iesus, conueyes grace, from that holy Fountaine, into the Cisternes of our soules. Yea, like a soueraigne medicine, that is beneficiall to all the parts: it serues to strengthen our Faith, reuiue our Hope, renue our Repentance, kindle our Charity, confirme our Patience, guide our Temperance, that we may be ready to euery goodworke.
In a word,Immortalitatis alimonia. Cyprian. it is the fruit of Immortality. It is vnto vs an assured pledge of eternall life: for our Sauiour saith, He that eateth my flesh, Ioh. 6.63. and drinketh my bloud, hath euerlasting life, and I will raise him vp at the last day. Thus as, Elias, 1. Reg. 19.8. in the strength of the foode ministred to him by the Angel, went on till hee came to Mount Horeb: so the seruants of God goe on in the strength of the Sacrament, till they come to the Mount of Immortality, and then the Sacraments shall cease, as Manna [Page 192] did, when the Israelites were furnished with the fruits of Canaan.
Then shall they eate of the hidden Manna, Reue 2.17 Reu. 22.1. Reue. 1.7. drinke of the Crystall fountaine, and taste of the Tree of life in the midst of the Paradise of God.
This doctrine is of singular vse, both for Confutation, Reprehension, and Instruction.
First, here are in these words, expressing the end of the Sacrament, diuers pregnant arguments against the doctrine of the carnall presence. What needs there be a remembrance of Christ? What needs a memoriall of his death, if he were corporally & locally present in the Sacrament? St. Augustine saith truly,Aug in Psa. 37. Men vse to haue a memoriall of those things onely that are absent. And that which Lactantius hath, is much to this purpose, A mans picture is needefull when hee is absent, Lactan. Inst. lib. 2. cap. 2. but to haue it when he is present, it is very superfluous. Therefore our Sauiour did not institute the Sacrament till he was departing out of the World. And in that the Sacrament [Page 193] must be celebrated in remembrance of Christ till he come,Iohn 17.11 Luk. 24.51. Act. 3.21. doth it not manifestly argue his absence which the Scriptures also doe abundantly teach?
Againe, how iniurious are those to Christ, who vnder-valew these his intolerable torments, making them effectual to satisfy for the fault, but not for the punishment? For the Papists hold, that Christ hath left some satisfaction to be made by vs in our life,Bella. de Po [...]n. lib. 4. cap. 2. and some likewise after our death. But what, cannot all these reproches, stripes, raylings, nayles, thornes, speare, gall, vineger, sweating of bloud, offring vp prayers & teares, cannot all these be sufficient to procure an absolute discharge?Cāpian. R [...]t. 8 Could one drop of his bloud haue redeemed the whole world, and will not all these torments serue to make a perfect satisfaction to God for the sinnes of the Elect? Yes surely. For (as Chrysostome saith) Ipse punitus soluit peccatum & poenam: Chrys. ad Colos. hom. 7. Hee being punished, hath deliuered vs both from [Page 194] the sinne and punishment.
Let the Romanists therefore say what they will, I will say with the blessed Apostle to the Romans, seeing Christ hath suffered all these things,Rom. 9.33. VVho shall lay any thing to the charge of Gods Elect? Heauen will not, Hell cannot.Mat. 3.17. O God, thou hast proclaimed from Heauen, that thou art well pleased with Christ, let his Passion be my satisfaction, his Death my Redemption; so wilt thou be well pleased with me, albeit I am not able to yeeld any personall satisfaction.
2. This doctrine reprooues the peruerters of the Sacrament, as the vsing of it like the water of Ielosie, for the purging of those who were charged with some crime, to whom when the Sacrament was administred,Corpus Dom. nostri Iesu Christi sit t [...]bi ad probation [...]m. these words were spoken, Let the body of our Lord Iesus Christ bee a tryall of thine innocency, or guiltinesse. Supposing, that hereupon the iudgements of God must needs seaze immediatly vpon the guilty.
Likewise, the celebrating of it,Tilman. de miracul. Euchar. ca. 1. to free houses from the haunting of spirits, ad diuers other absurd and ridiculous ends; as against tempests and sickenesse, for preseruation of Cattell, trees, corne, grasse and the like: All which, what are they else, but a meere profaning and preuerting of the vse and end of the Sacrament? So that a man may in this case very aptly vse S. Austins words:Aug. in Ioh. tract. 25. Ʋix quaeritur Iesus propter Iesum. Christ Iesus is not sought in the Sacrament for his owne sake.
3. Here is matter of instruction: For by this holy Table Christ both saues and teaches. Chrys. in Mat. hom. 83. Pe [...] sacratissimā mensam istam & saluat & docet. Seeing that the Eucharist is a memoriall of our Sauiours death, whatsoeuer vses the meditations of his death may yeeld, the same also may the celebration of the Sacrament. I will mention two or three. First, as in the Sacrament we see the death of Christ, so in the death of Christ we must take a view of our sinnes, and be stirred vp to remorse and serious sorrow for the [Page 196] same. For, had not our sinnes made way to it, neither could Iudas haue betrayed him, the high Priests accused him, the people scoft him, the Souldiers scourg'd him, Pilate condemned him, nor the Iewes haue crucified him. Our sinnes were the thornes, the whips, the speares, the nayles that pierced and wounded the soule of our Sauiour. And iustly therefore should our soules be pierced with sorrow for the same. Shall Christ smart for thy sinnes, & shall not thy heart smart and smite thee for them?Luk. 23.48. When the people, that came to behold the Passion of Christ, saw what was done at his death, they smote their brests in signe of sorrow. So euery Christian, when he sees the Sacrament, a memoriall of Christs death and Passion, should with the penitent Publican smite his brest with the hand of compunction, and say,Luk. 18.13. O God be mercifull to mee a sinner. And if our hearts cannot in the meditation of these things be touched with remorse, the earth [Page 197] which trembled, the rockes which rented, the graues which opened, shall one day rise vp in iudgement against vs.
Againe, the meditations of these things may bee a notable meanes to stirre vs vp to thankefull obedience. Christ hath shewed the greatest loue that may bee in dying for vs. For greater loue can no man shew, then to lay downe his life for his friends. Ioh. 15.13. Yet I may say with Bernard, Bern. de passi Dom. Etiam tu Domine maiorem habuisti. O blessed Lord, thou hast had greater: for thou hast layd downe thy life for thine enemies. Therefore should euery one that lookes for an interest in this extraordinary fauor, say with the Kingly Prophet, My soule praise thou the Lord, Psal. 103.1. and all that is within me praise his holy name. Let all that is within me and without mee, magnifie him for his mercies: let all that I haue, and am, be deuoted to his seruice. As Christ hath thought nothing too deare for vs, no not his bloud, his life; as hee hath thought no paines [Page 198] too great, not his bloudy agony, his torments on the Crosse; so let vs thinke, all the cost wee can expend, and all the paines we can take, exceedingly too little to bee employed in his seruice.
Againe, here is matter of much comfort. Let no man think it strange that these contrarie streames of ioy and sorrow should arise both out of one fountaine. For wee must come to the Sacraments,Mat. 28.8. as the Maries came from the Sepulchre, with feare and much ioy. As wee must sorrow, that our sinnes were the cause of Christs death: so must wee reioyce, that Christs death is the meanes to eternall life. Hence we obtain victorie ouer Satan,1. Cor. 15.57. Heb. 2.14.15. Heb. 9.17. death and hell. Hence wee haue tendred to God full satisfaction for our sinnes. Hence wee haue an interest in the legacy of eternall life, and for pledge of this legacie, wee haue the blessed Sacrament. Here is soueraigne plaister for euerie penitent heart.Esa. 53.5. Hee was wounded for our iniquities, hee was smitten for [Page 199] our transgressions; the chastisement of our peace was vpon him, and by his stripes we are healed. As Saint Paul saith,2. Cor. 8.9. Christ was poore, that wee might be rich: So I may say, He was humbled, that wee might be exalted; hee was disgraced, that wee might be honoured; he was wounded, that we might be healed; he was condemned, that we might be acquited; he ware a crown of thornes, that wee might haue a Crowne of glory; hee complained that he was forsaken, that we might be assured our God will neuer forsake vs; he was numbred among the wicked, that wee might enioy the society of Saints & Angels for euer. Therefore my brethren, let this bee the solace of your soules, and the ioy of your hearts, against all the afflictions of this life, the terrors of death, and the torments of hell.
THE SIXT Sermon. The danger of vnworthy receiuing of the Sacrament.
1. COR. 11. v. 27, 28, 29. Wherefore whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthily, shall be guilty of the Body and bloud of the Lord, &c.
WHen I first began to handle this Scripture, I shewed that it containes three principall points: 1. The time of Instirution. 2. The Causes of constitution [Page 202] 3. The care that is to be had for the due celebration of the Sacrament.
The two former I haue handled, and now the third remaines to bee considered, in these words; VVherefore whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthily, shall be guilty of the body and bloud of the Lord, &c.
Wherein the Apostle sheweth 2. things,
- 1. The danger of vnworthy receiuing.
- 2. The meanes to preuent this danger.
The danger is great in a twofold respect. First, he that receiues the Sacrament vnworthily, sinnes hainously against our Sauiour; for he is guilty of the body and bloud of the Lord. Secondly, hee sins fearefully against his owne soule; for hee eateth and drinketh his owne damnation. Now to auoyd this Scylla and Charybdis of iniury to Christ, and misery to our owne soules, this is the meanes, [Page 203] Let a man examine himselfe.
The Prophet Dauid in the fifteenth Psalme propounds this question, Lord, Psa. 55.1. who shall dwell in thy Tabernacles, who shall rest vpon thy holy mountaine? Hauing handled the doctrine of the Sacrament, this question is very necessary; Lord, who shall be admitted to thy Table? who shall be partakers of thy blessed body & bloud?Aug. in Ioh. tract. 62. For (as St. Austin saith) We must as well consider who may receiue, as what is to be receiued: As the Oracle from heauen answers to the Prophets demand, Hee that walketh vprightly, and worketh righteousnesse, &c. So the Apostle here doth satisfie my question, shewing that he only who receiues it worthily: For he that receiues it vnworthily, shall be guiltie of the bodie and bloud of Christ. From whence I obserue, that the Sacrament is no banquet for wicked and vnworthy receiuers. As a stranger to the Common-wealth of Israel might not eat the holy things in the time of the Law:Leui. 22.10. so a stranger from [Page 204] the life of God, may not taste of the holy Sacrament in the time of the Gospell. The Lord was strict concerning them who were to appeare before him at Mount Sinai, as wee read in the ninteenth of Exodus;Exo. 19.13. in so much that if a beast did touch the mountaine, hee must be stoned to death. And shall not those who dare approach into Christs presence, and come to his Table with beastly affections, be lyable to his iudgements? Yes surely.
1. Reg. 5.51.As Salomon said of Adoniah, If he shew himselfe a worthy man, there shall not a haire of him fall to the earth; but if wickednesse be found in him, though he take hold of the hornes of the Altar, he shall die: So he that comes worthily to the blessed Sacrament, shall bee free from danger, nay, hee shall finde much comfort, but if he come wickedly and vnworthily, his soule shall surely smart for it.
Mar. 14.15.The Chamber was trimmed wherein the Passeouer was celebrated, and the Supper instituted: and [Page 205] so should the chamber of euery Christian soule be cleansed from profanenesse, and adorned with grace, that is to receiue Christ Iesus in the Sacrament.Ioh. 14.2.4. The Disciples feete were washed before they did partake of the Supper, & doth not that call for a cleansing of our hearts, before we communicate? It is very remarkeable, that when Christ did institute the Eucharist, hee admitted onely the eleuen Disciples. For I confidently hold, that wicked Iudas was sent away packing with a Quod facis, fac citò, what thou dost, Ioh. 13.27. Hilar. de Tri. lib. 8. doe quickly. Neither are there wanting amongst the Fathers and Schoolemen,Durand. Ratio. li. 4. ca. 4. Maldonat. in Mat. 26. who affirme that Iudas was absent: So that Maldonat was too nice in saying, hee could willingly be of that opinion, but that the contrary hath many fauourers. Wee may be confident, especially when the Euangelist himselfe saith plainely,Ioh. 13.30. For that this sop was no part of Supper. that so soone as Iudas had receiued the sop, hee went immediatly out. So that from this our Sauiours practice in not admitting [Page 206] Iudas, I may say with Chrysostome, Nullus assistat Iudas. Chrys. ad op. Ant. hom. 60 Psa. 50.16. Let no Iudas bee present or approach this holy Table. If the Lord expostulate thus with a wicked man for medling with his Word, VVhy dost thou take my Couenant into thy mouth, whereas thou hatest to be reformed? Will he not be prouoked to anger with him, who takes this Sacrament into a prophane mouth? If he who did eat the Peace-offering,Leuit. [...].20. hauing his vncleannesse vpon him, was cut off from his people, as we read in the seuenth of Leuiticus: What shall become of him who comes vnworthily to take this holy Sacrament, the memoriall of that wonderfull Peace-offering which Christ tendered to his Father vpon the Altar of the Crosse, whereby he reconciled all things to God, both in heauen and earth? Col. 1.20.
There are two especiall reasons of this doctrine. First, in regard of the difference betweene the Sacrament and the Communicant. For what fellowship hath light with [Page 207] darknes? what agreement betweene the holy Sacrament and a profane heart? who will put precious waters into filthy vessels, or wholesome wine into soule caskes? This is the ground of Ioshuaes speech to the children of Israel,Ios. 24.19. You cannot serue the Lord, for he is a holy God; that is, whilest they were wicked, the righteous Lord who loueth righteousnesse, Psa. 11.7. would not accept of their seruice. Almighty God hath euer carefully required a correspondence betweene his holy ordinances, & those who were to bee partakers of the same. Thus the Shew-bread was appointed onely for Aaron and his sonnes, because they were holy.Exo. 29.33. Thus the Trespasse-offring must bee eaten in the holy place, Leuit. 7.6. because it is most holy. Therfore as the Lord saith,1. Pet. 1.16. Be you holy, because I am holy, so may it be said to the Communicant, Be you holy, because the Sacrament is holy. This was the caueat giuen to the Communicants in the Primitiue Church, when one of the Deacons [Page 208] holding vp the Sacrament in the view of the people,Chrys. ad pop. Ant. hom. 61. cryed with a lowd voyce, Sancta, sanctis; Holy things belong to the holy. And where there is no holinesse to entertaine these holy things; there in stead of comfort, the heart is more & more corrupted. For as the Spider gets strength of poyson from the sweetest hearbes and flowres: so the profane and impenitent heart is strengthened in wickednesse by receiuing this holy and heauenly food. The Word of God hath many excellent Encomiums in sundry places of Scripture. It is the sincere milke of the VVord. 1. Pet. 2.2. Psal. 12.6. Psal. 19.10. It is more purer then gold seuen times refined. It is sweeter then the hony and the hony-combe. Yet we often finde by lamentable experience, that it becomes to some the sauor of death vnto death: 2. Cor. 2.16. and so to the Sacraments which were ordained to be the seales of our saluation, the comfort of our hearts, the strength of our soules, being vnworthily receiued, becomes the seale of condemnation, [Page 209] the bane and poyson both of soule and body for euer.
A second reason why the wicked and vnworthy must not meddle with the Sacrament, is the danger that thereby is incurred. When Almighty God deliuered the Law vpon Mount Sinai,Exo. 19.12. as he did fence the mountaine with markes and bounds, so did he the Commandements with comminations and threatnings. Aboue other, the third Commandement hath a dreadfull threatning; The Lord will not hold him guiltlesse that taketh his name in vaine. Exod. 26.7. Now when the Sacrament is profaned, the name of God is taken in vaine in a high degree. Let him therefore take heed to himselfe, who by vnworthy receiuing doth profane this holy Sacrament. The temporall iudgements that haue seazed vpon men for laying profane hands vpon holy things, are left to vs as a warning to auoyd the like dangers.1. Sam. 5.6. The hand of God was heauy vpon them of Ashdod, for meddling with the Arke. Baltazar [Page 210] was [...]ro [...]ght into a maruelous trembling and astonishment, & receiued a dolefull doome by the handwriting on the wall,Dan. 5.3-6. for quailing and carowsing in the holy vessels. And the Apostle here would haue the Corinthians take notice of the wrath of God vpon diuers of them for receiuing the Sacrament vnworthily. For many were sicke and weake amongst them,Verse 30. and many slept. Seeing then that weakenesse, sicknesse, and death also did befall those profaners, the same should make euery profane and irreligious receiuer of the Sacrament to tremble, as being lyable to the like iudgements. The Iraelites had quails at their desire, but when the meate was yet in their mouthes, the wrath of God fell vpon them. Psal. 78.30. And this surely was a great iudgement. He that is an vnworthy receiuer, may iustly feare l [...]st the wrath of God in some such fearefull manner fall vpon him whilest the cup is in his hand, and the bread in his mouth. It is true, that as fathers chastise their children [Page 211] that are come to ripe yeeres, in another fashion then they did when they were little: So God hath another kinde of discipline vnder the Gospel, then hee had vnder the Pedagogie of the Law, as St. Chrysostome saith. Hee doth not so often scourge offenders with the rods of temporall chastisements, but rather reserues for them eternall torments,Magnum ac quirit tormē tum. Aug. in Ioh. tract. 62. so that Whosoeuer receiueth the Sacrament vnworthily, procures to himselfe a great torment. Yet who doubts but that the hand of God is vpon many vnworthy Communicants, euen by sorrow, sicknesse, death, and sundry other temporall chastisements?
But let vs obserue the dangers of vnworthy receiuing, as they are laid downe by the blessed Apostle. The first is, Hee becomes guilty of the body and bloud of Christ. That is, hee is guilty of offering contumely, iniury and indignity to him. Saint Paul, when he disswades husbands from offering violence to their wiues,Ephe. 5.29. giues this for a reason, No man euer [Page 212] yet hated his owne flesh. And may not I reason thus, L [...]t no man offer iniury to Christ, because he is flesh of our flesh? Yea, hee is our head, and a wound or maine giuen to the head is more odious and dangerous then to another part. To offer violence to an ordinary person, it is a fault, to strike a Magistrate, a greater, but to wound a King who is the Lords anointed, is a sinne in the highest degree. O what a heynous sin it is then to offer violence, and as much as in vs lyes, to strike and wound the Son of God,Reu. 19.16. 1 Cor. 2.8. the King of kings, and the Lord of glory?
To be guilty of the death, and sheading of the bloud of any innocent man, is a fearefull sinne, and this made Dauid cry out in the bitternes of his soule,Psa. 51.14. Deliuer mee from bloud-guiltinesse, O God. Oh how fearefull is it then to be guilty of the body & bloud of Christ? Yea, the iniury and indignity is greater then is obuious to euery eye, if wee consider the double vnion in Christ, not onely [Page 213] the two substances, the body & the soule, but the two natures, the diuine and humane. Whose heart is not moued with indignation against the Iewes, when he heares or reades their villanies and violence done to our blessed Sauiour? But take heed, saith Chrysostome, Chrys. ad pop. Ant. hom. 60 lest thou be guiltie in the like kind, by vnworthy receiuing of the blessed Sacrament. Hee that defiles the Kings garment, and he that teares it, offend both alike, the Iewes did teare it, thou defilest it, here indeed are diuersa peccata, Chry. hom. 41 in Joh. but par contumelia, some difference in the sinne, no difference in the disgrace.
Ioseph and Nicodemus their pious deuotion, in begging and embalming the body of Christ, is worthily recorded and commended to all generations. Mary Magdalen, Iohn 19.38.40. by bestowing that boxe of precious oyntment vpon his holy head, hath gained to her selfe endlesse honour, in stead of her former infamy, in somuch, that Wheresoeuer the Gospell [Page 214] shall bee preached in the whole world, Mat. 26.7. that her reuerend and religious act shall bee spoken of for a memoriall of her.
Beloued, if we receiue the Sacrament vnworthily, oh wretched men that we are! For we ioyne with Judas and the Iewes, being guilty of the body and bloud of Christ; but if we receiue it worthily, how happy are wee! For we communicate with honorable Ioseph, and penitent Mary Magdalen, our memories shall be blessed, and our soules receiue vnspeakeable comfort.
The next danger which is also a consequence vpon the former, is this, Hee that eateth and drinketh vnworthily, eateth and drinketh his owne damnation.
It is indeed an ineuitable consequence; For he that is guilty of the body and bloud of Christ, how can hee but incurre the danger of condemnation? The word [...], some would qualifie, as though it did import onely some temporall punishment: [Page 215] but that acception is too short. For as the word is more large in signification, so the dependance it hath vpon a heynous sinne, must needs imply a correspondent iudgement. And so indeed it doth import, not onely a temporall punishment, but also eternall condemnation both of soule and body. And reason,Heb. 20-28 29. for if he that despised Moses Law dyed without mercie vnder two or three witnesses, of how much sorer punishment shall hee be worthy, which treadeth vnder foote the Sonne of God, counteth the bloud of the new Testament as an vnholy thing, and so despites the Spirit of grace?
This is a fearefull thing, to be in the state of the damned, and is not therefore to be passed ouer slightly. Our blessed Sauiour compar [...]s a damned soule to an offender bound hand and foot, and cast into some wofull prison, where there is nothing but wayling, & weeping,Mat. 22.13. and gnashing of teeth. And surely the comparison is good, if we consider [Page 216] the nature and adiuncts of the place. For the place is a place of maruailous horror, being as it were a dungeon of compacted darknesse,Iude v. 13. Reu. 21.8. and a Lake that burnes with fire and brimstone. The company there are wofull soules, and wretched hellish spirits, powring forth nothing but woes & execrations vpon themselues. There is the worme of conscience gnawing the soule; there is the mercilesse fire tormenting the body.
Will you haue a resemblance of the darknesse of Hell? Thinke vpon the palpable darkenesse of Egypt.Exo. 10.22. Will you behold an Idea of that vlolent fire? Meditate vpon the hote Fornace, prepared by Nabuchadnezer for Shadrach, Dan. 3.19. Mishach and Abednego. Will you view the dolefull state of the Damned? Looke vpon Diues tormented in those cruell flames of fire,Luk. 16.24. and not afforded one droppe of water to coole his tongue. Yea, suppose you saw one vpon some tortouring rack, with a greedy Vultur euer gryping at his heart, and [Page 217] yet consider that all these come too short to set forth the dolefull condition of the damned. No tongue is able to expresse, no heart is able to conceiue the woe and miseries the tormented soule is subiect to in hell, which are as endlesse as easelesse: But these things I doe onely touch in briefe,In my threefold Resolution. hauing else-where handled them more largely.
And here by the way, I obserue the forme of the Apostles phrase, He that eateth and drinketh vnworthily, eateth and drinketh his owne damnation; [...]. or as the new translation hath it, both more literally, and more significantly, eateth and drinketh damnation to himselfe. In wich St. Paul doth so appropriate the danger to the particular Communicant, that hee seemes to exclude any other.
And indeed to hold, that the Sacraments are polluted or profaned to the worthy Communicant, by the vnworthy receiuer, is an absurd conceit.Gala. 6.5. Ezech. 28. For euery man must beare his owne burthen: and the soule that sinneth [Page 218] must dye the death. Yea, it is a very vncharitable error. For what comfort could any man haue in receiuing the Sacrament, if this conceit were currant?
Were a man neuer so well prepared himselfe, yet not knowing how the case stands with others, it must needes make him come with more doubting concerning others, then hee could haue comfort in himselfe.
But leauing this erronious opinion, which hath come in the way like the body of Amasa, [...]. Sam. 20.12. I come to the reasons why the vnworthy receiuing of the Sacrament becomes so dangerous.
The Rhemists do giue this for a reason,Rhem. Anno. in hunc locū. namely, because Christ is locally present, & receiued by the wicked. For, say they, They could not bee guilty of that which they receiue not; And it cannot be so heynous an offence to receiue a piece of bread, or a cup of wine, &c. And this they call an inuincible proofe of the reall presence. 1. Reg. [...]0.11. But let not [Page 219] him that puts on his Armor, boast like him that puts it off. This Romish Argument is like the Spanish Armado, 1588. which they called the Inuincible Nauy. Thus mens conceits make those things seeme which are not. So the Philistims thought their Champion Goliah an inuincible Combatant, which caused them to insult: but as Goliah brought with him a sword to strike off his owne head, so do the Rhemists bring forth that for a weapon of defence, which indeed cuts the throat of their owne cause. For if a man that eat [...]s the Sacrament vnworthily, eate and drinke his owne damnation, it followeth necessarily, that he doth not receiue Christ, which if he did, then must Christ by his Spirit dwell in him,1. Ioh. 6.56. Rom 8.9. & consequently being Christs, he must needs be partaker of eternall saluation.
Saint Iohn saith,Ioh. 1.12. As many as receiued him, to them hee gaue power to be the sonnes of God; and our Sauiour saith, Hee that eateth my flesh, Ioh. 6.54. and [Page 220] drinketh my bloud, hath life euerlasting. But was it euer heard or read, that a man should be condemned by receiuing Christ? No surely: but as this is the condemnation of the world,Iohn 3.19. that light came into the world, and men loued darkenesse rather then light: so this is the condemnation of the vnworthy receiuer, that Christ the life and light of the world being offered to him, he doth not receiue him.
The true reason why the Sacrament becomes so dangerous to the vnworthy Communicant, is that which hath beene before obserued: namely, because Christ in respect of the institution is the Author, in respect of sacramentall relation the matter, in regard of the shewing of his death and Passion, the end of the Sacrament. Which answers that silly cauill, It cannot be so heynous to eate a piece of bread. Who would thinke it should bee such a heynous offence to eate an Apple, as that it should be the condemnation of the [Page 221] whole World?Gen. 3. Rom. 5.12. And if Adams disobedience therein could procure condemnation to many, who doubts but an vnworthy Receiuer of Bread and Wine, may iustly draw downe condemnation vpon one? especially if wee consider that these elements are ordained for such a sacred vse.
Doth not a man become a Traytor and worthy of death by clipping the Kings coyne, and offring contumely to the Broad seale, vpon which the Kings image is stamped, though he touch not his person? And may not an vnworthy r [...]ceiuer become a Traytor to Christ, and bee worthy of eternall death for profaning the blessed Sacrament, which is a liuely representation of his presence, and a seale whereupon his death and Passion is so stamped, without any carnall presence or touching of his body?
And if you marke the connexion of the Apostles words, you shall see most euidently, that this is the reason of the danger. For whereas he before [Page 222] he had spoken of the finall cause of the Sacrament, you shew the Lords death till he come, hee inf [...]rres these words immediatly by way of illation; Therefore whosoeuer shall eate this bread, or drinke this cup vnworthily, shall b [...]e guilty of the body and bloud of Christ.
Againe, it is very obseruable, how it hath pleaseth God to open the Apostles mouth, to stop the mouthes of the Rhemists. For hee saith not, Whosoeuer eateth this body, and drinketh this bloud, (which had beene very materiall to set forth such a mighty danger, by so waighty a reason) but, VVhosoeuer eateth this bread, and drinketh this cup vnworthily, shall bee guilty of the body and bloud of Christ.
Hereunto it may be obiected, We doe not read that the Word of God being peruerted or abused, doth incurre such danger, or draw downe such iudgements: how comes it then to passe, that the Sacrament being profaned, should bee so dangerous, [Page 223] except wee admit a reall presence?
To which I answer, First, that albeit such dangers are not mentioned in these expresse tearmes,Prou. 1.24.26. 2. Cor. 2.16. Act. 13.46. yet are they obuious and euident in many places of Scripture.
And secondly, that the abuse of this Sacrament is more heynous and dangerous then the abuse of the Word, it is no maruell, in regard that Christ is herein offered more plainly, applyed more particularly, and exhibited more firmely. He is offered more plainely, for diuers senses are made as so many windowes to conuey this sauing grace into our soules. He is applyed more particularly: for whereas the Gospell is the Will and T [...]stament of Iesus Christ, the Sacrament is as it were a particular transcribing of euery mans legacie, and giuing it into his hands. He is exhibited more firmely, in that the Sacrament being a seale of the Couenant of Grace, it confirmes vnto vs our immortall inheritance. So [Page 224] that, albeit we doe daily eate the flesh of Christ, Non solum in mysterio, sed etiam inscripturae lectione. Hier. in Eccl. lib. 3. Aug de verb. dom. ser. 33. Ipsam caenam fide quotidie māducamus. and drinke his bloud, not onely in the Sacrament, but also in reading of the sacred Scriptures, as Saint Hierome saith: yea though we daily (in some sort) eate the Supper it selfe by Faith, as S. Austen saith; yet forasmuch as we doe feed vpon Christ, by receiuing the Sacrament, in a more excellent and extraordinary manner, it is no maruell though the abuse of that heauenly mystery be esteemed a more heynous sinne, and incurre a more fearefull dang [...]r.
Seeing now the vnworthy receiuing of the Sacrament is so dangerous, the due consideration thereof yeelds direction to the Minister, terror to the profane receiuer, and admonition to euery Communicant.
First, it yeelds direction to the Minister, that he admit none to the Sacrament whom hee knowes to be vnworthy. St. Paul speaking of the Incestuous Corinthian, exhorts, Purge out the olde leauen, 1. Cor. 5.7. that you may be a new lumpe. And the Ministers [Page 225] of Christ must be like the Porter, which Iehoiada set by the gates of the house of the Lord, 2. Chro. 23.19. that none that was vncleane in any thing, should enter in. For the Lord hath made them as watchmen, to see that no profane person, or those that are polluted with grosse sinnes, be admitted to the Lords Table. They must endeuor to sanctifie the Communicants, when they come to the Sacrament, as Iob did his sonnes when hee offered his sacrifice. Iob 1.5. They must prepare them for the Supper,2. Chr. 35.6 as Iosiah required the Priests to prepare the people for the Passeouer. But if there be any that will not be reclaimed and reformed, then must they separate the precious from the vile,Ier. 15.19. and repell the wicked and vnworthy from the Communion, according to the commandement of God and the Canons of the Church And great reason:Canon. 26. For it is not meet to take the childrens bread, and giue it vnto dogs. Mat. 15.26. Mat. 7.6. And why alas should the Minister of Christ incurre the Lords displeasure, by being [Page 226] partaker of other mens sinnes? 1. Tim. 5.22. Si indignè accedat, prohibe. Chrys. ad pop. Ant. hem. 60 That is a notable exhortation of Chrysostomes, Be he whosoeuer, though he were a magistrate in eminent place, a Captaine or a crowned King, if he come vnworthily, repell him. And a worthy resolution of that Father, who said, Hee would rather suffer his owne bloud to bee spilt, then offer the bloud of Christ to a profane receiuer.
Againe: 2. Seeing the vnworthy receiuing is so dangerous, the same may stand vp like the Angell with the flaming sword, Gen. 3.24. to keepe Adam from eating of the tree of life. It may cause euery one to tremble, who offers to come to the Table of the Lord with vnwasht hands; [...]. Theodor. Illo [...]a Consci. Cyprian. I meane with a foule conscience. Those that come with hearts full of profanenes, heads full of vngodly imaginations, and hands defiled with wicked actions, how vnworthy are they to be admitted to this blessed Banquet? As Iehu said to Iehoram, 2. Reg. 9. What hast thou to doe with peace? so I may say, What haue these to do with the Sacramēt?
Indeed the Sacrament is a robe to couer the penitent sinner, but not a cloake to a wicked profaner of it: to such a one it is like the forbidden fruit of Paradise,Genes. 3. the bane of the eater, and like a faire bait swallowed with a deadly hooke, the death of the receiuer.
Who being guilty, would drinke of that cursed water,Num. 5.22. which made the thigh to rot, and belly to swell? And who, being guilty of grosse sinnes, will dare, without repentance, to take that Sacrament, which shall make him guilty of the body and bloud of Christ? and become an occasion of his condemnation? Who doth not condemne and condole the Iewes for that fearefull execration, His bloud be vpon vs and our children? Behold, hee that receiues vnworthily, the bloud of Christ is vpon him to his vtter destruction. It is a pittifull thing when that curse befalls any,Psal. 69.22. Let their Table bee made a snare: But that this holy Table should be made a snare to a Christian [Page 228] soule, 'tis very lamentable.
Reu. 1.7.It is said in the first of the Reuelation, That euery eye shall see him, euen them that haue pierced him. Not onely Iudas that betrayed him, Pilate that condemned him, and the Souldiers that crucified him, must appeare before him, and come to their arraignment; but also euery one, who by vnworthy receiuing hath made himselfe guilty of the body and bloud of Christ, must receiue his fearefull doome.Mat. 26.24. Our Sauiour said of Iudas, It had beene good for him if hee had neuer beene borne; and I may say of such, It had beene better for them that they had neuer beene partakers of the holy Sacrament; for alas, they haue eaten and drunken their owne damnation; better had it beene for such to haue eaten some venemous thing, or to haue drunke some deadly poyson, for that had onely beene the death of the body: but they by eating and drinking the Sacrament vnworthily, haue damned and destroyed both soule & body for euer.
Lastly, this danger may admonish euery Christian to endeuour with all care and diligence to come worthily to the Sacrament.Aug. ep. 118. For as Manna was to euery mans taste according to his will; so is the Sacrament to euery one according to his worthinesse. Alas, it will not bee enough to say to our Sauiour with them in the Gospell,Luk. 13.26. VVe haue eaten & drunke in thy company, wee haue beene admitted to thy Table. But wee must see that we come thither as we should. For as the body abounding with euill humors, the corporall food doth rather hurt then nourish it:Chrys. de prodit Iudae. So the soule being fraught with vices, this heauenly food doth rather kill then comfort it. People will bee vnwilling that men should see them come to the Lords Table with foule hands: and should they not be more carefull that God do not see them come with foule hearts? A man would be loth to let a spake of fire all into a chest that hath rich & costly clothes in it: so should euery one bee loth, [Page 230] that any sparke of corruption should enter into his heart, when he is to receiue the body & bloud of Christ. The Communicants,Ambr. de fac. li. 5. cap. 3. as St. Ambrose saith, must be familia candidata. For as none vncircumcised was admitted to the Passeouer:Exo. 12.44 so none of vncircumcised hearts should be partakers of the Lords Supper.Augustin. Hee must be of the body of Christ, that eates the body of Christ. Adam in his state of integrity, had free liberty to take & taste of all the trees of the Garden, (one onely excepted;) but after his transgression, hee was iustly restrained: So doth the Lord Iesus admit vs to his Table, if we come worthily, otherwise wee are no welcome guests vnto him. Therefore, as it was said to Moses, Exod. 3.5. Put off the shooes: for the place where thou standest, is holy ground. So let vs put off the shooes of our corruptions, and then we may with comfort approach vnto the Table of the Lord.
But here it may be iustly questioned, Can any one be worthy of the [Page 231] Sacrament, it being of such excellencie as hath beene shewed? For answere whereunto, we must consider, that there is a two-fold worthinesse, the one in act, the other in acceptation. The worthinesse in Act, requires a proportionable correspondence betweene the Sacrament and the Communicant. But this worthinesse (I hope) no man is so ignorant to hold, so impudent to plead. For as Origen saith, euery one must say with the Centurion in this case, Lord, Origen. hom. 8 in diuers. Mat 8.8. I am not worthy that thou shouldest come vnder my roofe. And we doe truely acknowledge that wee are not worthy to gather vp the crums vnder the Lords Table. In the Cō munion booke.
The worthinesse in acceptation is, when God in mercy, without desert on our behalfe, doth count vs worthy, as it is in the 21. of Luke, Luk. 21.35 Pray that you may be counted worthy to escape all these things. And this must be our worthinesse when vvee come to the Table of the Lord. Now this gracious acceptation of Almighty [Page 232] GOD, though it doe not challenge an absolute worthinesse, yet doth it require a certaine fitnesse, which in some degree we call a worthinesse. And so also the word imports. For [...], is opposed to [...], which some-times signifieth meet or fit,Rom. 16.2. 1. Cor. 16.4. Col. 1.12. [...], as meate is, though it be d [...]gnum in the vulgar Latin. 2. Thes. 1.3. Bellar. de Euchar. l 4 c. 18 as we fitly translate it in diuers places. Yea the Rhemists, though they make themselues slaues to the vulgar Latine, yet in the second Epistle to the Thessalonians, they haue so translated it. Now what it is that makes a man fit, or vnfit, is duly to be considered.
Bellarmine labours to proue, that no man is fit for the Sacrament, but he onely, who is free from the trouble or touch of conscience for any mortall sinne. So that hee will haue onely those that are whole, to come to the Sacramēt. But both the Scriptures and ancient Fathers doe shew, that they whose cōsciences are troubled, and those that find weakenesse in themselues, are fit Communicants. The Disciples had their fraileties, [Page 233] there was presumption in Peter, and emulation in the rest. If we stay till we be without sin, we must neuer come to the Sacrament. Christ came not to call the righteous, Mat. 9.13. but sinners to repentance. Hee is no Physician for the whole, but for the sicke.Mat. 9.12. It is not infirmity that makes a man vnworthy, if he labour and striue against it. For Christ will not breake the bruised reed,Mat. 12.20. nor quench the smoking flaxe. He comes best who comes most humbly, being conscious of his infirmities, and is therefore troubled for them, like the man that came to Christ with teares,Mar. 9 24. and said, I beleeue, Lord, helpe my vnbeliefe.
Those that refraine the Sacrament, because they feele weakenesse in themselues are like those that will not come to the fire till they be hot, nor to the Physician till they bee whole. Dominicus Soto saith well,Ex Attrito fit Contritus. Dom. Soto in sent. li. 4. dist. 12. quaest. 1. Art. 11. It many times comes to passe, that by the receiuing of this Sacrament, a sinfull man becomes a sound Penitent; [Page 234] bewayling his sinnes, not with a slauish feare, but in loue and reuerence to the Maiestie of God. And therefore hee doth worthily condemne the custome of the Spaniards, who deny the Sacrament to those that are condemned to death.
The places are almost infinite in the ancient Fathers, where this Sacrament is called and compared to Physicke, to cure and comfort the sicke soule. And fitly: For when should Melchisedeck King of Salem bring forth bread and wine,Gen 14.18. to relieue Abraham and his Armie, but when they are weake and wearied in the battaile? And when should our King of Peace afford vs this spirituall food so fitly, as when our soules doe hunger and thirst after righteousnesse?
To conclude this point, my Brethren, it is to be considered that there are diuers degrees of vnworthinesse. Euen smaller distractions, a disestimation of the Sarament, want of faith and feare, of reuerence & deuotion, [Page 235] may hinder the fruitfull receiuing of the Sacrament, But especially take heed of open profanenes, irreligion, Atheisme: such sins must needs draw downe the iudgements of God vpon the head of the Receiuer.
As Iosephs seruant said to his brethren,New transl. Gen. 44.5. Is not this the cup whereby my Master makes tryall whether you be true men? So I may say, Is not this wretched condition of life an euident proofe of such mens vnworthines, and an assured testimony that they are guilty of the body & bloud of Christ, and consequently, eate and drinke damnation to themselues? But if you be free from these grosse sins, and your hearts sincere and vpright, though not vtterly voyd of infirmities, know this beloued, that Christ is as ready to admit you to his Table,2. Kin. 10.15 as Iehu was to take Iehonadab into his Chariot.
THE SEVENTH Sermon. The meanes to auoid the danger of vnworthy Communicating.
1. COR. 11. ver. 28. Let a man therefore examine himselfe.
WHEN our blessed Sauiour told his Disciples, Ʋerily, Math. 26.21, 22. I say vnto you, that one of you shall betray mee; they were exceeding sorrowfull, and began [Page 238] euery one of them to say, Is it I, Master? So me thinkes, my brethren, when you heare that those who eate and drinke vnworthily, doe (like Traytors) become guilty of the body and bloud of Christ, euery one should bee exceeding carefull, and enquire, Is it I? am I one of those that are guilty of this heynous sinne? When the Apostle Peter rowzed vp the Consciences of those happy Conuerts, taxed them roundly for their sinne, and layed the iudgements of God to their hearts, like the axe to the roote of the trees, they found themselues wrapped in their sins like Ionas with the weeds,Ionas 2.5. 2. Reg. 6.14 and inuironed with Gods iudgements, like Dothan compassed with the Syrians Army, and being pricked in their hearts, they cryed out, Men and brethren, Acts 2.37. what shall wee doe? Beloued, the dangers mentioned before, cannot but touch the quicke: for what greater danger then to be guilty of the body and bloud of the Lord, and to eate and drinke damnation [Page 239] to ones selfe? And should not this cause euery one to vse all care and diligence to auoyd those dangers, and to enquire with those Conuerts, What shall we doe? What course shall we take, that we may escape the iudgements of God, Now to a man thus affected? the Apostles resolution is at hand, Let a man examine himselfe. This examination is like the two Disciples that our Sauiour sent to prepare a roome for the celebration of the Passeouer.Mar. 14.13. For it is the meanes that hee hath ordained for preparing the heart, that it may be trimmed & furnished with Grace for the comfortable receiuing of the Sacrament. This examination and preparation is necessary at all times, and in euery act of Gods worship and seruice.
The children of Israel, when they were to appeare before God vpon mount Sinai, were appointed three dayes for their sanctification.Exo. 19.10, 11. And when they did celebrate the Passeouer, they were allowed foure dayes [Page 240] for their preparation. Now if so large a time were alotted for these legall seruices,Exo. 12.3, 6. we may well conclude, that a due preparation is necessary for the receiuing of this Euangelicall Sacrament.
For the better prosecution of this point, we will consider these three circumstances. 1. The persons who: 2. The manner how: 3. The matter whereof this examination consists.
1 Whom a man must examine.You shall finde many very forward & busie in prying into others, pursuing them with their examinations, and taxing them with their censures, who in the meane time doe vtterly neglect themselues: they can espy the least mote in anothers eye, the least spot in his garment, the least defect in his life, but the greatest corruptions in their own hearts, the extremest deformities of their owne liues, they cannot behold. These men are like Lamia in the Poet, who put on her eyes when shee went abroad, but layd them aside when shee came home; and [Page 241] like a foolish man, that runnes to quench another mans house, whilst his owne flames about his eares. All the Mariners are vpon the iacke of Ionas, Ionas 1.8. and examine him strictly of his person, his profession, his country, his religion, and what not? but neuer a one of them examines himselfe. So that if the Prophet Ieremy had beene there, he might haue said of them as he spake of the Iewes, I harkened and heard, but no man said, Ier. 8.6. Rom. 14.4. What haue I [...] done? But who art thou that iudgest another mans seruant, seeing hee standeth or falleth to his Master? Though the Lord hath commanded thee to examine thy selfe, yet hath hee not made thee an examiner of others; that office hee hath reserued to himselfe. Remember our Sauiours checke for Peters busie inquisition concerning Iohn, Ioh. 21.22. VVhat is that to thee? follow thou mee. And as S. Paul saith in the sixt to the Galatians,Gal. 6.4. Let euery man prooue his owne worke, that hee may haue ioy in himselfe: so I may say, Let euery one [Page 242] examine his owne heart, hat he may haue comfort by the Sacrament, and not eate and drinke damnation to himselfe.
The manner of our examination.In the next place wee are to obserue, forth of the Apostles phrase, the manner of our examination. For the word [...] imports a diligent scrutiny and examination; it being a metaphor drawn from Goldfiners, who try their metals, till they leaue them vtterly without drosse. And therefore St. Ierome vpon that word saith,Prudentissimotra [...]ezitae. Hieron. in Ephes. lib. 3 A Christian must in this case be like a prudent exchanger, who will not iudge of coyne onely by a superficiall view, but tryes it by the waight, the sight, the sound, and eu [...]ry other meanes. Such a diligent examination doth the Apostle call for elsewhere, when he saith, Proue your selues, 2. Cor. 13.5 [...]. Examine your selues, doubling his phrase, as it were his files, thereby shewing, that it is not a superficiall, but a substantiall examination that is requir'd in these waighty matters. And reason: In humane affaires [Page 243] this diligent examination is seldome neglected. Who will take Physicke without consideration of the state of his body, the ayre, the season, and other necessary obseruations? And, as our Sauiour saith, VVhat man will build, Luke 14.28, 31. but hee sitteth downe first, and considereth his ability to finish the worke? VVhat King going to warre, sitteth not downe, and examineth his power for the encounter of his enemy? Shall humane affaires be attended with all diligent circumspection; and shall one of the gr [...]atest mysteries and waightiest duties of a Christian be vndertaken without diligent examination?
Againe, if wee consider either the difficulty, or the danger of neglect, the same may cause our diligent examination. The difficulty is exceeding great; For the heart is deceitfull aboue measure, who can finde it out? Ier. 17.9. Aske thy heart whether thy life bee culpable: it will be ready to excuse, and say with Gehazi, 2. Reg. 5.25. Thy seruant went no whither. Call it to acccount of [Page 244] thy particular actions, and it will answer like the Ruler in the Gospell, All these things I haue obserued from my youth. Luk. 18.21. If thou examine it whether thou maist goe safely to the Sacrament, it will say with Elizeus, (though without cause) Goe in peace. If thou obiect vnto it,2. Reg. 5.19 Thou art in danger of eating and drinking damnation to thy selfe, it will answere as Peter did to our Sauiour,Mat. 16.22. Master, pitty thy selfe, it shall not bee so to thee. When Christ asked the sons of Zebedeus, Mat. 20.22. Are yee able to drinke of the cup that I shall drinke of? they answered as roundly, as rashly, Wee are able. And who is of so vncleane a heart, or so lewd a life, but hee holds himselfe fit enough for the blessed Sacrament? Such is the force of selfe-loue seated in euery soule, that (if diligent examination doe not preuent it) it makes men vaunt with the Church of Laodicea, of those perfections they are voyd of, and to shake hands with the Pharise, (qui iactauit merita, Aug. hom. 42 [...]ter. 50. texit vulnera) who boasted [Page 245] of those merits he had not, and concealed the wounds of the soule that he felt not.Luk. 18.11. I thanke thee O God (saith he) that I am not like other men; and he said truely: for neither were they like to him in ostentation and vaine-glory, nor hee like them in humblenesse and sincerity. He was no extortioner, yet could he robbe God of his glory: he fasted, yet in the meane time he was so filled, that he euen swelled with pride. He gaue almes, but his left hand could tell his right hand that it was a hand of hypocrisie. Thus where selfe-loue beares sway, many haue their soules like the bodies of dropsie-men, faire and full without, yet stuffed within with watry humours.
6. Againe, as selfe-loue, so Satan will bee excceeding busie to hinder this examination, either by taking vp our thoughts for worse employments, or by mixing distractions for our disturbance, he presents vs with a false glasse, wherein whilest wee view our hearts and liues, euen deformity [Page 246] it selfe seemes faire & beautifull, and our corruptions being couered with a vizard of hypocrisie, the greatest blemishes seeme to bee ornaments.
Againe, this examination should bee diligent, because of the danger. The curse of God is liable to euery one that doth the worke of the Lord negligently;Ier. 48.10. yea here is no lesse danger, then being guilty of the body and bloud of Christ, and to be subiect to eternall condemnation.
If a man were to passe ouer some deep and dangerous pit, by a narrow bridge, how warily would he looke to his feet? Oh how circumspect should he be, that passeth ouer this pit of death and destruction, by this narrow bridge of examination?
Lastly consider, that if we neglect this duty, wee expose our selues to the strict and dreadfull examination of Almighty God. The Apostle tells vs here,V [...]rse 31. That if wee will iudge our selues, wee should not bee iudged. Intimating on the contrary; that if wee [Page 247] will not examine and iudge our selues, the Lord himselfe will take vs to taske, hee will examine and iudge vs.
Hee is that King that came in to see his guests, and said, Friend, Math. 22.11, 12. how camest thou in hither, not hauing a wedding garment? H [...]e saith not (as Chrysostome hath well obserued) How satest thou downe? Chrys. ad pop. Ant. hom. 6. but How camest thou in? As if hee should say, Thou oughtest to haue looked to it beforehand, according to Salomons counsell,Eccl. 4 vlt. Take heed to thy foote when thou art going to the house of God. Before thou set foote within his Sanctuary, looke to, and remember that the Lord will not haue the threesholds of his House worne with profane feet.
If this question were propounded to many a [...]on [...], Friend, how camest thou to the Lords Table? The true answere would bee, Without consideration, Without examination. The Corinthians found by wofull experience, that if they would [Page 248] not examine themselues, the Lord would be their Examiner. Wofull, I say,Chrys. in Psal. 96. for Christi iudicium suit morbus & mors. When Christ examined them, and found them vnprepared, he strooke some with sicknes, some with death. Consider, I pray you, that the Lords examination as it is seuere, so is it most exact. Hee will bring his light, Zeph. 1.12. Ios. 7. Gen. 31. and search Ierusalem with a candle. Neither Achans accursed stuffe, nor Rahels stolne Idols, nor Gehazies close bribery, can be concealed from him,2. King. 5. whose eyes are like flames of fire. Reue. 1. Gene. 3. In vaine it is for Adam to hide himselfe amongst the trees of Paradise,Ionas 1. Gen. 18. for Ionas to lurke in the side of the Ship, for Sarah to laugh b [...]hind the Tent dore. It is neither Captiuity for remotenesse, Carmel for height,Amos 9. the Sea, nor H [...]ll it selfe for the depth, can secure or shroud an vnworthy Communicant from God,Psal. 7.9. who searcheth the heart and the reines. When the Lord falls to his examination, hee will set mens sinnes before their eyes in order. Psa. 50.21. If they [Page 249] will not examine themselues, and set their sins before their eyes for their compunction and conuersion, the Lord will set them before them, to their vtter confusion and condemnation.
The Rhemists in their notes vpon these words, doe strangely collect the necessitie of auricular Confession. It is something against them,Bell. de [...]aeni. li. 3. c. 3. & 4. that their great Goliah hauing gathered what places of Scripture hee could to this purpose (and some of them absurd enough) had no power to touch vpon this Coast. It is more, that the ancient Fathers, in their exposition of these words, haue flatly contradicted the Rhemists collection. For Athanasius saith,Atha. vel qu [...]squis suit author eorum Commentar. Tit tui ipsius arbiter [...]sio. I would propound no man for thy Iudge, but thy selfe. Theodoret saith, Bee thou thine owne Arbiter and examiner. But most of all, that the place it selfe makes directly against them, and is rather a Canon to batter, then a Bulwarke to support their Auricular Confession. For when the Apostle [Page 250] saith, Let a man examine himselfe, he sends no man to the Priest, but rather referres and restraines this examination to a mans owne care and conscience.
There is a maruailous difference betweene Examination and Confession, and it is impossible to conclude the one from the other. And albeit I deny not, but the faithfull and skilfull Pastor may, when occasion is offred, be helpefull to a man in the examination of himselfe, by resoluing of doubts, informing the iudgement, and quieting the troubled conscience: yet to make that absolutely necessary, which is onely accidentally expedient, neither sorts with reason or Religion.
But leauing that erronious collection, we may from hence inferre directly, that forasmuch as euery one who comes to the Sacrament must examine himselfe; children, fooles, and madmen, and all those, who are altogether disabled by nature, for this examination, are by no meanes [Page 251] to bee admitted to the Communion.
Againe, this doctrine serues to lash those lazie Communicants, who hauing sufficient abilitie, either vtterly n [...]glect, or very negligently practise this waighty duty of examination, before they come to the Sacrament. This is one principall cause why many doe receiue the Sacrament vnworthily, to the dishonour of God, and the danger of their owne soules.
It fareth with some as with bankrupts, who cannot abide to behold their decayed estate, and therefore it is irksome to them to turne ouer their bookes of account. And many there are, who of meere neglig [...]nce are wanting to themselues in this behalfe. Were they to vndertake some matter of life & death, it would make them vig [...]ant & diligent; and albeit they heare that this is matter of saluation or condemnation, yet are they very car [...]lesse & negligent. But let our practice, my Brethren, [Page 252] be an Eccho to the Apostles precept. Let euery one of vs with all diligence examine our selues; Let vs (as Ieremy speaks) search our hearts & try our wayes. Lam. 3.40. Io. Buxdorf. synag. Iuda. cap. 12. As the Iewes sought euery corner of their houses, lest any leauen might remaine there, when they celebrated the Passeouer: So let vs seeke euery corner of our hearts (as St. Austin exhorts) lest any leauen of iniquity,Omnes animae latebras. Aug de temp. Serm. 2. Gen 44.12. hypocrisie, vanity doe lurke there, when we come to the Lords Supper. And as Iosephs officers sought his Brothers sacks, from the eldest to the youngest, for the Cup: so let vs search our soules, and examine our liues, from the first to the last, for our corruptions; that either the view of our guiltinesse may humble vs, or the consideration of our innocencie may giue vs comfort.
And to that end, we shall doe well to acquaint our selues with the word of GOD, and to make it the Lydius lapis, and rule of our direction. For it will be as a light vnto our feet,Ps. 119.105. & [Page 253] a lanthorne vnto our pathes. It will bee as a looking-glasse to discouer the errors of our liues,Iam. 1.23.25 and an exact guide, for our effectuall imagination.
We read that the Shipmen in the seuen and twentith of the Acts,Act. 27, 28, 29. did diligently sound those troublesome Seas wherein they were tossed, that so they might preuent those perils which incountred them in that dangerous voyage: So must we take the Word of GOD for our sounding plummet in this our examination. As they doubting to fall into some quicksands, strake sayle; so must we,Verse 17. to auoyd the quicksands of this guiltinesse, pawse and deliberate before we come to the Sacrament.
And lastly, as they, fearing lest they should fall vpon rocks,Verse 29. did cast foure ankers out of the sterne: So we, if we will auoyd this dangerous rock of condemnation, must haue our foure ankers to cast out.The matter wherof our examinatiō doth consist. The first is knowledge, the second faith, the third, repentance, the fourth, [Page 254] charitie. And these foure ankers may fitly be called foure Interroga [...]ories, whereupon e [...]ery one must diligently examine himselfe.
1. Knowledge.The first Anker, and the first interrogatory in this our examination is knowledge, which is as the eye to the body, the Sunne to the world, the Pilot to the shippe; The shippe is not troubled or tossed (saith St. Ambrose) wherein prouidence sayleth. No Christian duty can yeeld good performance, or obtaine good acceptance at the hand of God, without knowledge. Some seruices may be performed to a King by a man meanely qualified, but some require much iudgement. Behold here one of the greatest seruices we tender to the King of Kings, and doth it not therefore require a correspondent knowledge and iudgement?
The Lord neuer appointed a blinde sacrifice, and he will not accept blinde and ignorant seruice.
What is zeale without knowledge, but a rash precipitation? what [Page 255] is deuotion, but vaine superstition? what are mortall actions, but glorious transgressions? Knowledge giues a good tincture to all vertues: therefore St. Peter exhorts,2. Pet. 1.5. Ioyne with your vertue, knowledge. It is dangerous to set foot within the Lords sanctuary, or to approach neere to his Table, without the guidance of this Lampe.
Most men are desirous to get humane knowledge, whereby they are inabled to discourse and conuerse with others, but few study to bee wise to saluation. And Satan, whose workes are opposite to Almighty God, in stead of fiat lux, saith,Genes. 1. fiant tenebrae, he either labours vtterly to clowd the vnderstanding with ignorance, or else he makes a league like the league of Naash, 1. Sam. 11.2 to put out the right eye, the eye of Diuine knowledge, not caring to spare the left eye of humane: for he knowes, that if a man were the most exact Grammarian, the acutest disputant, the most eloquent Orator, the profoundest [Page 256] Astronomer, yea had all secular knowledge; all these without sacred knowledge, are but like the huskes whereupon the prodigall Sonne did feede,Hieron. in 1. ad Titum. yeelding no good nourishment to the soule.
It were a happy thing if euery Communicant were capable of that commendation St. Paul giues the Romanes,Rom. 15.14. I know that you are filled with all knowledge. But that is too high a pitch for euery one to soare vnto, yet is there a certaine competency in some speciall things, required of euery one that int [...]nds to be a comfortable partaker of the Sacrament.
The first of these is the excellency of man by creation, which the holy Historian expresseth, saying, God created man in his Image, Gen. 1.27. that is in righteousnesse, holinesse, and other diuine indowments,Ephe. 4.24. wherewith his soule was beautified and adorned.
The s [...]cond is the misery of man by transgression; for as the knowledge [Page 257] of mans excellency may bee scientia inflans, so the knowledge of his misery will be scientia contristans, Bern. in Ca [...]. serm. 36. As the one may puffe him vp, so the other will serue to humble him: forasmuch as he hath lost that blessed estate, defaced that gracious image, brought himselfe into the wofull slauery of sinne & Satan, and wrapped himselfe in the fearefull snares of death and condemnation.
The third is the restored estate by Redemption, by the death and obedience of Iesus Christ, both God & man. Man, that he might satisfie for the transgression of man. God, that he might inable the humanity to beare the infinit punishment, which all the men and Angels in heauen & earth had not beene able to beare, and to make his Passion and obedience of infinit merit and efficacy. Yea God and man, that he might reconcile God vnto man, and become our Emmanuel, euen GOD with vs.
The fourth is the obedience and [Page 258] thankfulnesse, that we are bound to tender vnto Christ for this mercifull deliuerance. We are serui à seruando, as Saint Austin saith.Aug. de Ciui. Dei. lib. 19. cap. 15. Christ Iesus hath paid our ransome, rescued and redeemed vs from that wofull estate of hell and condemnation; therefore we must serue him in holinesse and righteousnesse all the dayes of our life. Luk. 1.75. We owe to him our Halleluias, prayers, and teares, and all the paines, that possibly wee may be able to take in his seruice.
The fift is mans felicity in the state of glory; when hee shall be made partaker of that immortall inheritance, which was forfeited by Adam, but purchased againe by Christ, and in that inheritance of those sweet ioyes, which eye hath not seene, 1. Cor. 1.9. nor care heard, neither haue entred into the heart of man: the meditation wher [...]of, as it yeelds much ioy, so may it be a notable spurre to pietie.
Lastly, hee that will be a fruitfull receiuer of the Sacramēt, must haue [Page 259] knowledge of the authour, nature, vse and fruit thereof, it being a demonstration of mans happy Redemption in this life, and thrice blessed condition in the life to come. Herein is set forth the body and bloud of Christ, redeeming vs from thraldome of sinne and condemnation: that we might be partakers of the inheritance of the Saints in light. Col. 1.12. And therefore haue the Euangelists so diligently recorded, and the Apostle here so carefully repeated the institution; and therefore haue I also so largely handled the doctrine of the Sacrament, that you might be able to discerne the Lords body. Thus the knowledge of mans innocency by creation, his misery by transgression, his recouery by Redemption, his duty of sanctification, his felicity of glorification, and the demonstration of this in the blessed Sacrament, must in some measure be required of him, who is to be admitted to the Table of the Lord.
The second anker is Faith,Faith. which [Page 260] Saint Chrysostome calls the holy Anker; Chrys. in Psa. 115. est sacra quad [...] anchora. and e [...]ewhere, the Lady and Queene of vertues. Therefore as St. Paul exhorts, that in our spirituall warfare, aboue all we take the shield of Faith: Ephe. 6.16. So I may say, in this our spirituall worship, we must take the hand of Faith. The Apostle here bids vs [...]xamine our selues, and in the next Epistle he shewes, that this is the chiefest Interrogatory in this our Examination,2. Cor. 13.5 saying, Examine your selues, Ioh. 1.12. proue your selues whether you be in the Faith. Faith is the hand whereby Christ Iesus is applyed to the soule of euery receiuer.
By this hand the woman with the bloudy issue receiued vertue from Christ.Luke 8. Vertue is gone out of me, ver. 46. For as the grace was not included in his garment, but issued from his bl [...]ssed body: so was it not the hand of her body, but of her soule, that conueyed it; According to our Sauiours saying, Daughter, Verse 48. be of good comfort, thy faith hath made thee whole.
This hand of faith wee must be [Page 261] sure to bring, when we come to the Sacrament.Aug. de verb. Apost. ser. 2. For it is Sacramentum fidelium, the Sacrament that belongs otely to the faithfull. And indeede Faith is very necessary to this purpose: for it purifies the heart, and so makes it a fit receptacle for Christ.Act. 15.9. Saint Paul therefore bowes his knees for the Ephesians, that Christ may dwell in their hearts by faith. Eph. 3.17.
Faith is the wedding garment, Nuptiale vestimentum est fides Chrys. op. imperfe. hom 41. which makes vs welcome to this Feast of the great King. This made Noahs diligence, Abrahams obedience, and Abels sacrif [...]ce to find acceptance; and without this, it is impossible to please God.Heb. 11.4.8 If therefore thou come to offer this Eucharisticall sacrifice without faith (saith Bernard) non placas, sed peccas. Bern. super Cant. ser. 24. In stead of pacifying God, thou shalt purchase his heauy displeasure. Except faith goe before, the Sacrament comes but like a seale to a blank, and serues onely to seale vp thy vnbeleefe to condemnation.Aug. in Ioh. Tract. 26. For hee that abides in Christ, nor Christ in him, [Page 262] neither eates his flesh, nor drinkes his bloud. Faith workes wonderfully, makes things absent present. It is scala à terra ad coelum, Chry. in Psal. 116. a ladder wherby wee mount vp from earth to heauen, and lay hold vpon Christ. It giues assurance of Christs presence in the Sacrament.Heb. 11. For it is the euidence of things that are not seene. It makes things that seeme incredible and impossible to flesh and bloud, both possible and certaine. For it assures vs, that we shall haue cure by Christs wounds, life by his death, ioy by his sorrow, and glory by his ignominy.
But what? doth Christ abide and dwell in vs by faith? how is it then so needfull to receiue the Sacrament? I answere, That our faith may be str [...]ngthened: for as men do not [...]ate and drinke, onely to maintaine life and soule (as we say) but to get strength also: so should wee not rest in that Faith,Mat. 12.20. which is like smoking fiaxe & a bruised reed, but labour to grow from faith to faith,Rom. 1.17. [Page 263] that hauing a full apprehens [...]on of Christ, our ioy also may be full.
Now, it is not euery kind of faith that will serue for this emploiment. For the deuils doe beleeue and tremble. Iam. 2 19. But it is that faith which excludes doubts, rests vpon certainties, and seales vp the promises.Chrys. serm. de fiae, spe, &c. A sound saith stands as well vpon application as apprehension. The most soueraigne plaster in the world, if it be not applyed, is fruitlesse: so is Christ to vs without this application, he yeelds small comfort. Therefore euery one must learne to say with Thomas, Ioh. 20.28. My Lord and my GOD.
This lamp of faith is kindled by the fire of the Word,Chry. in Mat. hom. 52. as Chrysostome saith: and I may say that it must be maintained by feruent prayer, and deuout partaking of the Sacraments. This holy Anchor should bee as carefully kept, as the holy fire was in the time of the Law.Chrys defide, spe, charitate. For by it we come to Christ, we goe to God, we haste to heauen.
3. Repentance.The third Anchor or Interrogatory whereof a man must examine himselfe, is Repentance; a vertue very excellent to fit a man for the Sacrament:Coelum aperit, in Paradis [...] ducit. Chris. de Poen [...]ten. serm. 3. for if it it open heauen, and leade into Paradise, then may it well conduct a man to the Lords Table: and it is powerfull to keepe out the iudgements of God. For hee that hath decreed to punish by Iustice, Tertul. lib. de Poe [...]t sect. 2. hath promised to grant pardon by repentance.
This is a matter would ask a large discourse, but I will briefly obserue some few materiall passages therof, as it were so many links of a chaine. The first linke of this chaine is the sight of sinne, and the punishment due to it. For how can the soule be possessed with feare or sorrow, except the vnderstanding doe first apprehend the danger? for that which the eye sees not, [...] acu [...]u [...] [...]on videt aer [...]n dol [...]. B [...]nar [...]. Ier. 8.6. the heart rues not. If Satan can keepe sinne from the eye, he will easily keep sorrow from the heart. It is impossible for a man to repent him of his wickednesse, except [Page 265] he say, What haue I done? therfore that is worthy counsell of the kingly Prophet,Psal. 4.4. Commune with your owne hearts, on your beds, and be still. The serious Penitent must be li [...]e the wary factor, he must retire himselfe, looke into his books, and turneouer the leaues of his life. He must consider the expence of his time, the imployment of his talent, the debt of his sinne, the strictnes of his Audit; then will feare and anger looke him in the face, & bring in the next linke, which is Sorrow. For he that seriously considers,Ephes. 4. how he hath grieued the Spirit of God, and indangered his owne soule, by his sins, cannot but haue his spirit grieued with remorse.Psal. 51.17. The Sacrifices of God are a troubled spirit. It is not single sacrifice, but sacrifices, because it is instar omnium. Tremel. These sacrifices we must bring with vs when wee come to the Sacrament. These are the sowre hearbes wherewith we must eate our new Passeouer. Neither must we sorrow onely, but looke to [Page 266] the quality of our sorrow, that it be godly; and the quantity of it, that it be great: we must fit the plaster to the wound, and proportion our sorrow to our sinnes. If our sinnes haue beene many, great, and of long continuance, or aggrauated by any other circumstances of time, place, person, or the like, our repentance must be correspondent. He that with Peter hath sinned heynously, or with Mary Magdalen frequently,Mat. 26.75. Luk. 7.38. must with them weepe bitterly, & aboundantly. Like that worthy Romane Matron,Hieron. in Epitaph. Paulae who for her much laughter, entertained much weeping: for her painting of her face, bedewed her cheekes with her teares, and in detestation of pride, changed her silkes into sackcloth.
The third linke of this chaine, which is knit to the former, is The loathing of sinne: For as the surfet of meates, though dainty and delicate, will afterwards make them loathsome: so he that hath had the surfet of sorrow for his sinnes, will [Page 267] loath them, though neuer so full of delight. Yea, it will cause a man to loath & dislike himselfe for his sins, and to repent in dust and ashes. Iob 9. & 42.6. It will make him in a mourneful manner to cry out with S. Paul, Rom. 7.24. O wretched man that I am, who shall deliuer me from this body of sinne? It will cause him to rate himselfe, and to say, What a beast was I to commit these sinnes, to the dishonor of God, the disgrace of my profession, the griefe of the godly, the danger and (if God bee not mercifull) the damnation of my soule and body for euer? Yea, this godly sorrow will cause a holy indignation, a holy reuenge,2. Cor. 7.11. 1. Cor. 9. vlt by keeping vnder the body, and bringing it into subiection.
And this brings in the fourth linke of this chaine, which is leauing of sinne. 2. Sam. 13.7 For as Amnon hating Tamar, shut her out of dores; so hee that loathes and hates his sinnes, the sight, the thought, the remembrāce of them will be grieuous to him; & he will labour by all good meanes [Page 268] to expell them.Poenitentia est delictorum consumptio, Chrys. proem. in Isa. For true repentance must be the consumption of sinne. To what purpose doth the Physician euacuate ill humours, if the Patient afterwards distemper himselfe by disdyed? What shall it auaile a man to indure the lancing, searching, tenting of a wound, if hee stay not the cure? and in vaine is that repentance,Hieron in Mat. 27. where the workes of darkenesse remaine. Therefore as Amnon not onely put his loathed sister out, but bolted the dore after her: so must a man keepe out his loathed sins with the bolts of resolution and circumspection. He must make a Couenant with his eyes,Iob 31.1. Psal. 39.2. Ier. 4.4. keepe his mouth with a bridle, circumcise his heart. And as Noah pitched the Ark within and without to keep out the waters:Gen. 6.14. so must he set a watch ouer all his sences, externall and internall, to keepe out sinne.
When Almighty God dispersed and bounded the waters, as we read in the first of Genesis, it was, that the earth might be furnished with [Page 269] hearbes, trees, and plants yeelding their seuerall fruites: So in this act of repentance sinne is banished, that the soule of man might bee planted with the trees of grace, and filled with the fruites of righteousnesse. Phil. 1.11. So that here comes in the last linke of this chaine, namely, The cleauing vnto God in newnesse of life. For therefore we put off the old man,Ephe. 4.22.24. that we may put on the new. We forsake Egypt, to goe to Canaan. Wee flye forth of Sodom,Gen. 19.17 that we may haste to the mountaines. We endeuor to be vndefiled in the way, that we may walke in the Law of the Lord,Psal. 119.1. and where there is no reformation, there repentance is idle and fruitlesse. Ʋbie mēdatio nulla ibi poenitentia vana. Tertul. de Poenitent. Hier. in Esa, lib. 16. But contrarily, where repentance is sound and serious, it changes a Moabite into an Israelite, and an Aethiopian into a Christian. It yeelds a vniuersall & constant change. Repentance is like to a ladder, so many rounds as wee descend in vice, so many we must ascend in vertue. As we haue beene rebels to God, and [Page 270] giuen our members weapons of vnrighteousnesse to fight for sinne: Rom. 6.83. so must we become loyall subiects, and giue them vp as weapons of righteousnesse t [...] God Wee must haue respect to all the Commandements of God. Psal. 119.6. And when wee haue taken footing, and entred into the paths of holinesse, we must be constant, not looking backe with Lots wife to Sodom. For it were better that wee had neuer knowne the way of righteousnesse, 2. Pet. 2.21. then to turne from the holy commandement. Wee must therefore labour to grow in grace,1. Pet. 3. vlt. and to goe from strength to strength, Psal. 84.7. till wee appears before God in Sion.
Loe thus must we looke to the Anchor of Repentance, if we will escape the danger of condemnation. Wee must in some good measure haue all the linkes of this chaine, if we will be worthy Communicants. As St. Augustine saith,Aug de tem. serm. 1. Matet vitam, qui vult acc [...]ere vitam. He mu [...]t change his life, that will receiue Christ Iesus to eternall life.
The fourth Anchor or Interrogatory is Charity.4. Charity. This is a vertue seasonable and necessary at all times, but especially it must be our companion when wee come to the blessed Sacrament, a Sacrament of vnity, as the very elements doe shew, hauing many graines vnited in one loafe, and many grapes in one cup.
That which our Sauiour saith of Sacrifices, may very well sort with this Sacrament.Mat. 5.23, 4. When thou commest to the Altar, and there remembrest that thy brother hath ought against thee, first be reconciled to thy brother, and then come and offer thy gift. For how can the Eucharist be a Sacrament of comfort, that is celebrated in discord? The Lords Table must be like Gedeons Altar, Iehoua Shalom, Iud. 6. [...]. August. The God of Peace: For, It is a Sacrament of Pietie, the Ensigne of vnity, and a bond of Charity. This vertue hath many considerable circumstances, some of which wee will briefly obserue in the Obiect, the Manner, the Motiues.
The obiect of our loue is that coccus bis tinctus, Greg. Pastor par 2. cap. 3. our skarlet with a double dye, That is our loue to God and man, yea so to man, that like a goodly Cedar of Libanus shee sttetch forth her branches farre and neere,Vsque ad inim [...]cos, Aug. de tempo. 1. that is, both to friends and enemies, as our blessed Sauiour stretched out his armes on the Crosse to both malefactors. As Almighty God causeth his raine to fall, & his Sunne to shine vpon the grounds of the wicked as well as the godly:Mat. 5.44. so must our charity extend it selfe, not onely to friends, but also to enemies. The loue to our enemies is a hard taske, but behold, we haue for our inducement, many notable patterns and presidents of Gods worthy seruants,As Dauid, Psa. 35.13. S, Paul, 1. Tim. 2 2. S. Stephen. Acts 7.60. who (as Chrysostome well obserueth) haue so loued their enemies, that hardly shall a man be able to match their charity in his loue to his friends. Concerning the manner of his loue, it must be such as S. Iohn speaks of,1. Ioh. 3.18 My little children, let vs not loue in word, neither in tongue, but in deede [Page 273] and in truth. The seat of this loue must not bee the tongue, but the heart, the ground of it sincerity, not hypocrisie. Courteous speeches and faire promises were wont to bee Court holy-water, but this Gangrene hath dispersed it selfe too generally ouer the Land. Beloued, such as we would haue the loue of our God be vnto vs, such must our loue be to our brethren, sincere, hearty, fruitfull, wishing, and doing good to them in their bodies, soules, and outward estate. Now the motiues to the practice and performance of this duty are many, I will mention a few. First, this loue & Charity is our Sauiours badge, whereby his seruants are knowne from others;Ioh. 13.35. such were those good Christians who continued daily together with one accord in the Temple. Acts 2.46. Yea this makes men not onely Disciples,Angelos reddit. Chrys. in 2. Cor. hō. 39. but euen Angels, as Chrysostome saith.
Again, Charity is a notable marke of our vnion with Christ, when for his sake we loue those that beare his [Page 274] image:1. Ioh. 4.16. For hee that dwelleth in Loue, dwelleth in God, and God in him. Thus loue makes roome in the heart for Christ to dwell there; so that the soule of man becomes euen heauen, and the habitation of God. Bernard in Cant ser. 27. 2. Cor. 13.11. This therefore is the summe of St. Pauls farewell to the Corinthians, Finally, my brethren, be of one minde, liue in peace, & the God of peace shall be with you.
Againe, if we consider the loue of God in sending his Sonne, the loue of Christ in offering vp himselfe in sacrifice for vs, the same may be a singular spurre to Charity. For God commendeth his loue towards vs, Rom. 5.8, 10. 1. Iohn 4.9, 11. in that, when we were sinners and enemies, Christ dyed for vs. If therefore God so loued vs, should not we loue one another? Yea, should not wee loue our enemies? When S. Paul makes that earnest suit to the Corinthians for peace and vnity, the g [...]und of it is this,1. Cor. 1.10. I beseech you brethren; by the name of our Lord Iesus Christ. As if he should say, Though you would cast off all respect of my selfe, yet let [Page 275] me intreate you for Christs sake, that as he hath beene the Author of Reconciliation betweene God and man, so he may be an effectuall reconciler of man to man, that it may be said of him, as it is of Iacob, Gen. 32.28. Because thou hast had power with God, thou shalt also preuaile with men.
Againe, such is the excellency of this vertue, that it graces & seasons all others. And as all Iosephs brethren were welcome for Beniamins sake, so all Christian duties are accepted for Charities sake. Otherwise if a man gaue all his goods to the poore, 1. Cor. 13.14. and his body to the fire; yet if he haue not loue, it profiteth him nothing.
Againe, whereas other vertues haue their period in this life, Chrysostome saith, Charitas inchoatur in mundo, perficitur in coelo: Charity is begunne on e [...]rth, but perfected in heauen. Whereas others, euen the great cardinall vertues, Faith and Hope,1. Cor. 13.13. doe vanish, this excellent vertue of Loue remaines and vnites vs to God, to Christ, to the Saints and [Page 276] Angels for euer. Yea, such is the excellency of Loue, that God himselfe is called Loue. Though he be iustice, power, wisedome, truth, & whatsoeuer else is good: yet it pleaseth him to be stiled especially by this Name, as Saint Iohn saith,1. Ioh. 3.8. God is Loue. In a word, as the fire from heauen gaue approbation to the ancient Sacrifices, so this feruor charitatis, this fire of Loue kindled in our hearts by the Spirit of God, makes the Sacrament acceptable to God, and comfortable to our owne soules.
And contrarily, as God regarded not the sacrifice, that was offered with broyles and teares of discontent:Mal. 2.13. so will he not looke vpon that Sacrament which is receiued with an vncharitable heart or hand. Hee that receiues the Sacrament in this kinde,August. serm. ad infant. de sacram. (as S. Austin saith) receiues not the mysterie for himselfe, but a testimony against himselfe. Yet behold, men dare, yea doe come to the Sacrament with hearts full of rancour, malice, enuy, bitternesse: alas, what [Page 277] comfort can such haue by comming? Hierom writes,Hieron. li. 3. super epist. ad Gal. that when St. Iohn was grown so old that he was faine to be led betwixt two, and when through feeblenesse he was able to say no more, yet would he still ingeminate this exhortation, Filioli, diligite alterutrum: My little children, loue one another. And so say I, my brethren, that you may be worthy partakers of the blessed Sacrament; Loue one another.
Lo, beloued, these are the Anchors you must cast forth, these are the Interrogatories whereof you must examine your selues. If vpon diligent examination you find in your selues a competent knowledge of those matters and mysteries afore mentioned, a stedfast Faith in Christ Iesus, serious repentance for your sins, and vnfained loue to your brethren: then need you not to feare the danger of vnworthy receiuing, then need you not dread the strict examination of Almighty God: Yea, then may you offer your selues to his examination, [Page 278] and say as it is in the Psalme,Psal. 26.2. Examine me, O Lord, and proue mee, try my reines and my heart. Then may you come to the Sacrament with cheerefulnesse, and receiue it with comfort; then shall the Sacrament be a meanes to build you vp in sauing grace in this life, that you may be partakers of eternall glory in the life to come.
A Prayer before the receiuing of the Sacrament.
O Eternall GOD, most gracious and louing Father in Iesus Christ, I thy vnworthy seruant, doe here humble my selfe, and present my prayers before the throne of grace, confessing from the ground and bottome of my heart, that I am a miserable and wretched sinner. If I stood guilty of Adams transgression onely, the same were enough to condemne mee: but behold, my owne personall sinnes are exceeding many and grieuous, they are great and heynous, that I haue committed against thee, in thought, word, and deed. I haue neglected [Page 280] many blessed opportunities, whereby I might haue glorified thy name, and gained much comfort to mine owne soule: and I haue committed many iniquities, the least whereof were sufficient to plunge mee in the gulph of despaire. Yea I haue deserued by my manifold sinnes, to be depriued of all the fauours and comforts, that I haue receiued from thy gracious hands, to taste in a deepe measure of thy heauy indignation in this present life, and to be subiect to eternall condemnation in the life to come.
But this is my comfort, Lord, that thou art a gracious and a mercifull God to them that are truly penitent, and lay hold vpon thy Sonne Christ Iesus with a liuely faith; In regard whereof, I am bold to come vnto thee in his Name, beseeching thee for his sake, to haue mercy and compassion vpon me, to pardon and forgiue me all my sinnes, to clense me with his bloud, and clothe mee with his righteousnes. Strengthen, [Page 281] good Lord, my weake and feeble faith, mortifie the corruptions of my vile nature, giue me true and vnfained repentance for all my transgressions, assist me with thy blessed Spirit agaiast Satans dangerous assaults, and the Worlds vaine allurements. Yea, sanctifie me, I beseech thee, with that blessed Spirit of thine, in soule, and body, and spirit, that I may sanctifie thy Name in holinesse and righteousnes all the dayes of my life.
And forasmuch as thou hast ordained the holy Sacrament to be an especiall meanes of working these & other graces in the hearts & liues of thy seruants; I humbly beseech thee for Christ his sake, that thou wilt vouchsafe, both now and at all times to blesse this thy holy ordinance to me, and to prepare me for the worthy receiuing of it. Lord open my vnderstanding, that I may by the eye of faith behold thy deare Sonne, and my blessed Sauiour, the author and matter of this blessed [Page 282] banquet, that my Soule may be imployed in the diligent meditation of these sacred mysteries, that by partaking thereof, I may find those sweet comforts wherewith my heart may be abundantly refreshed. Lord make me able, in this holy Sacrament, to b [...]hold the death and Passion of my Sauiour, and in his death and Passion, his wonderfull loue and compassion; and that the consideration thereof, may kindle in my heart those excellent graces of loue and zeale to thy glory, and may stirre me vp to compassion and loue to my brethren. Make roome in my heart for the entertaining of Christ, and grant me grace to receiue him into the house of my soule, like the Centurion, humbly, and yet like the Publican, cheerefully and ioyfully: That by this heauenly foode, I may haue thy mercies in Christ sealed vp vnto me, that so I may be preserued to the glory of thy sauing grace, through Iesus Christ my Lord and onely Sauiour, Amen. Amen.
Thanksgiuing after the receiuing of the Sacrament.
I Humbly thanke thee most gracious God and louing Father, for all thy blessings & benefits bestowed vpon me, who am not worthy the least of all thy mercies. Thou didst elect mee to life and glory before the foundations of the World were layd; thou didst create me after thine owne Image, wheras thou mightest haue made me the vilest of thy creatures. And when thine Image was defaced, thy fauours forfetted, & my selfe becom the bondslaue of sinne and Satan; it pleased thee, forth of thy exceeding mercy and compassion, to send thy Sonne to be my Sauiour & Redeemer, and hast with him giuen mee all things belonging to life & godlines. Thou hast continually preserued me from those infinite dangers, into which I haue cast my selfe by the demerit of my manifold offences. Thou hast [Page 282] let me liue in these happy dayes of grace and peace, wherein the sight of thy Gospell shines most brightly. Thou hast vouchsafed mee many temporall blessings, whereby my life might be cheerefull to me, and my selfe carefull in thy seruice. But when I remember thy vnspeakeable loue, in that great gift of thine, the Sonne of thy loue, Christ Iesus: and when I consider that thou makest him mine, & bringest him home to my heart, in a wonderfull manner, by participation of the blessed Sacrament, it makes me say with admiration, VVhat is man, O Lord, that thou art so mindfull of him! What am I, sinfull wretch, that thou shouldest vouchsafe to make me partaker of so great mercies!
And now, O blessed GOD, what shall I render to thee for all thy vnspeakeable fauors? I haue nothing, Lord, but the sacrifice of my vnworthy praise and thanks, which I desire may be perfumed by the merits, and offred vp to thee by the [Page 285] hands of my Sauiour Christ. I will euer say to my soule (which is all that I can say,) My soule praise thou the Lord, and all that is within thee praise his holy Name. Lord make me able & willing, to offer vp my selfe, an holy and acceptable sacrifice to thee. Lord pardon my great vnthankfulnesse, make me daily more and more thankfull to thee, and giue me grace to expresse my thankfulnesse by my obedience; that I may walke worthy of thy mercies, and liue as one that hath beene brought vp in thy house, and fed at thy Table. Lord let me finde the power of thy sauing and sanctifying grace, by vertue of thy blessed Sacrament, whereof through thy mercy I haue at this present beene made partaker. Let my Sauiour bee vnto me as a good Corrosiue to eate out my corruptions, that the power of sin may be daily weakned, and the graces of thy blessed Spirit quickened and strengthened in me: that my affections, being wayned from the loue of [Page 286] this euill world, they may mount vp to heauen and heauenly things: that so in this life I may haue fruition of thy fauour, and in the life to come be partaker of euerlasting blisse and glory, and that through the merits and mediation of Iesus Christ, my all-sufficient Sauiour and Redeemer. So be it, good Lord. So be it.